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AMERICAN 


METHODISM 


BY 

REV.    M.    L.    SCUDDER,    D.D. 


INTRODUCTION  BY  REV.  JOSEPH  CUMMINGS,  D.D.,  LL.D., 

President  of  Wesleyan  University. 


LLUSTRATED. 


'A    CHOSEN    GENERATION,    A    ROYAL    PRIESTHOOD,    A    HOLY    NATION,    A    PECULIAR    PEOPLE. 


iJnrtM,  Conn.: 
s.  s.  scrai^to:n'  &  co. 

ZEIGLER,  McCURDY  &  CO.,  CINCINNATI,  0.;  0.  F.  GIBBS,  CHICAGO,  ILL.; 
H.  H.  BANCROFT  &  CO.,  SAN  FRANCISCO,  CAL. 

1867. 


Entered,  according  to  Act  of  Congress,  in  the  year  1867,  by 

S.  S.  SCRANTON  &  CO., 

In  the  Clerk's  Office  of  the  District  Court  of  the  District  of  Connecticut. 


INTRODUCTION. 


The  close  of  the  first  century  of  the  Methodist-Episcopal  Church 
marks  an  important  era  in  the  history  of  the  church  at  large. 

As  a  result  of  the  Centenary  Celebration,  the  numbers  and  re- 
sources of  the  church,  the  greatness  of  her  thank-offering  for  God's 
favor,  including  individual  gifts  rarely  equalled,  and  collective  con- 
tributions greater  than  were  ever  before  given  by  single  assemblies 
for  any  object,  have  awakened  a  general  interest  in  her  history, 
and  an  earnest  inquiry  relative  to  the  causes  and  means  of  her 
success. 

The  origin  of  American  Methodism  was  lowly,  and  its  first  agents 
were  too  humble  to  think  of  being  the  founders  of  a  great  church. 
They  devised  no  extended  system  for  the  future,  but  sought  to  do 
good  as  they  had  opportunity,  striving  most  earnestly  to  lead  sin- 
ners to  conversion  and  Christians  to  holiness. 

The  success  of  Methodism,  so  far  as  human  instrumentalities  are 
concerned,  may  be  ascribed  to  the  doctrines  taught,  and  the  provi- 
dential character  of  the  measures  used,  which  were  developed  as 
circumstances  required.  At  the  time  of  its  origin,  the  close  con- 
nection between  Church  and  State  in  some  parts  of  the  country 
had  originated  other  than  spiritual  motives  for  a  profession  of  re- 
ligion, and  there  was  a  general  decline  in  piety.  Eminent  men 
taught  that  regeneration  was  not  a  prerequisite  for  participation  in 
the  Lord's  Supper,  nor  an  essential  qualification  for  the  Cliristian 
ministry.  The  great  doctrines  of  the  Bible  were  in  many  instances 
perverted,  or  so  taught  as  to  obscure  others  equally  important. 


IV  INTRODUCTION. 

Thus  the  groat  doctrine  of  God's  sovereignty  was  so  presented  as 
to  lead  men  to  overlook  human  agency,  and  to  cause  a  general 
apathy  relative  to  personal  responsibility.  Methodism  united  the 
two  doctrines  of  God's  sovereignty  and  man's  agency.  It  nuigni- 
fied  the  doctrine  of  grace,  proclaiming  that  *e  atonement  of  Christ 
was  made  for  all,  and  that  it  was  the  unchangeable  purpose  of  God 
to  save  all  who  should  believe  on  liim.  It  declared  that,  relative  to 
lost  sinners,  Christ  watches  for  an  opportunity  to  save,  and  waits  to 
be  gracious ;  and  that  God  uses  all  the  means  that  infinite  wisdom, 
goodness,  and  power  can  devise,  every  hour,  to  save  every  man. 

It  made  the  doctrine  of  the  utter  worthlessness  and  helpless- 
ness of  human  nature  a  source  of  comfort.  Since  salvation  is 
simply  and  only  of  grace,  no  good  works  as  a  prerequisite  are  re- 
quired ;  and  even  compliance  with  the  conditions  of  salvation, 
that  are  within  the  reach  of  all  men,  has  no  merit :  the  humblest 
may  come  with  the  same  confidence  as  the  highest  to  the  throne 
of  grace,  and  not  hesitate  to  expect  mercy.  It  impressed  on  every 
man  a  fearful  sense  of  personal  responsibility,  when  he  was  led  to 
believe  that  God  required  and  enabled  him  immediately  to  submit 
to  his  requirements,  and  enter  his  service.  As  the  result  of  these 
principles,  came  the  doctrine  of  assurance,  and  believers  were  led 
to  receive  a  joyous  confidence  in  God.  As  salvation  is  a  present 
work,  and  is  connected  with  no  embarrassing  contingency  relative 
to  future  perseverance,  the  believer  was  led  to  expect  the  witness 
of  the  Holy  Spirit  to  his  acceptance  with  Christ,  and  to  sing  in 
joyous  strains,  — 

"  How  happy  every  child  of  grace. 
Who  knows  his  sins  forgiven  !    .    .    . 
Exults  my  rising  soul, 
Disburdened  of  her  load ; 
And  swells  unutterably  full 
Of  glory  and  of  God." 

The  doctrines  of  the  church  impelled  to  personal  activity.  The 
believer  was  taught  that  lie  must  continually  obey  God,  and  live 
by  present  faith,  or  he  would  cease  to  be  a  child  of  God.    lie  must, 


INTRODUCTION.  V 

moreover,  continually  grow  in  grace,  and  before  him  was  placed  a 
high  standard  of  Christian  attainment.  Having  been  justified  by- 
grace,  through  faith,  he  must  seek  to  be  wholly  sanctified,  and  to 
have  all  the  powers  of  his  soul  subject  to  the  will  of  God,  Thus 
the  attainment  of  holiness  was  placed  before  the  church,  not  as  a 
mere  possibility,  but  as  a  duty. 

Moreover,  the  doctrines  of  a  free,  present  salvation,  of  the  free- 
dom of  the  will,  and  of  personal  responsibility  for  infiuence  exert- 
ed, led  to  earnest  efforts  for  the  salvation  of  others.  Christians 
saw  their  friends,  of  their  own  will,  subject  to  the  wrath  of  God. 
As  no  stern  decree  bars  the  way  to  God's  favor,  and  there  is  no 
need  to  wait  for  a  gracious  season,  since  every  moment  God  does 
all  that  infinite  power,  infinite  wisdom,  and  infinite  love  can  devise 
to  save  every  soul ;  and  inasmuch  as,  in  consequence  of  tl)e  co-op- 
eration of  the  Holy  Spirit  with  human  agency,  human  sympathies, 
efforts,  and  prayers  render  more  efficacious  his  warnings  and  plead- 
ings, —  a  strong  and  often  overwhelming  sense  of  personal  responsi- 
bility for  the  salvation  of  others  came  to  the  Christian.  He  felt  that 
the  warning  given  to  Ezekiel  as  a  watchman  was  directed  to  him, 
and  trembled  at  the  thought,  that,  on  account  of  his  silence,  God 
at  the  day  of  judgment  might  require  at  his  hands  the  blood  of 
souls. 

In  its  early  days,  the  Methodist  Church  had  many  of  the  best 
characteristics  of  the  churches  of  the  present  day.  It  sought  to 
enforce  practical  principles,  and  gave  no  prominence  to  diflScult,  ab- 
stract, metaphysical  propositions.  It  everywhere  proclaimed  the 
cross,  and  set  forth  the  doctrine  of  the  atonement  as  the  most  im- 
portant. The  only  condition  of  membership  it  prescribed  was  a 
sincere,  earnest  desire  to  flee  the  wrath  to  come;  but  it,  at  the  same 
time,  presented  a  system  of  rules  for  its  members,  so  simple,  so 
strict,  so  broad,  so  comprehensive,  that  no  one  could  obey  them, 
and  not  become  a  consistent  Christian.  It  has  ever  exhibited  a 
kind,  catholic  spirit;  and  presented,  as  a  basis  of  union  among 
Christians,  the  doctrine  of  the  cross,  and  a  strict  regard  for  the 
great  principles  of  the  gospel. 


VI  INTRODUCTION. 

The  nieasuves  adopted  by  the  Methodist  Church  were  also 
peculiarly  well  calculated  to  promote  individual  godliness,  and 
secure  a  diffusion  of  its  principles.  In  order  to  secure  oversight 
and  pastoral  care  in  the  absence  of  the  preacher,  the  church  was 
divided  into  small  classes,  and  jilaced  under  the  cai-e  of  leaders  of 
Christian  experience  and  prudence,  whose  duty  was  to  meet  their 
classes  weekly  for  their  instruction,  to  encourage  them  to  seek 
high  attainments  in  a  Christian  life,  and  to  report  to  the  minister 
such  as  might  walk  disorderly.  There  were  also  bands,  or  small 
associations  of  Christians,  pledged  to  promote  each  other's  spiritual 
welfare.  The  public  meetings  of  the  societies,  the  quarterly  meet- 
ings, the  protracted  meetings,  and  the  camp-meetings,  bringing  a 
great  number  together,  were  well  calculated,  by  the  earnestness 
and  the  variety  of  their  exercises,  to  awaken  and  continue  reli- 
gious interest,  and  give  opportunity,  not  only  for  personal  improve- 
ment, but  for  the  acquisition  of  the  power  to  communicate  truth. 
The  exercises  of  these  meetings,  and  the  responsibilities  of  the 
various  subordinate  offices  of  the  church,  gave  an  excellent  practi- 
cal training  for  the  ministry. 

If  we  consider  Methodism  as  an  aggressive  system,  there  is  dis- 
played wonderful  wisdom  in  its  adaptation  to  the  circumstances 
of  the  country  and  the  age.  A  country  so  vast  as  ours,  with  a 
scattered  population,  ever  extending  to  a  rugged  territory  difficult 
of  access,  presents  peculiar  difficulties  to  all  attempts  to  supply  its 
spiritual  wants.  Methodist  preachers  traversed  this  wide  extent 
of  territory,  and  kept  pace  with  the  advancing  wave  of  population, 
preaching  the  gospel  wherever  a  few  might  be  gathered,  forming 
societies,  which  at  stated  times  they  visited  and  taught.  The 
organization  and  plans  of  the  church  allowed  a  great  variety  of 
talent  to  be  employed.  The  "circuits"  were  placed  under  the 
care  of  experienced  ministers,  and  associated  -with  them  were  the 
young  and  inexperienced,  who,  under  their  care,  received  careful 
training  for  their  work.  The  "  circuits  "  were  arranged  in  "  dis- 
tricts;" and  their  oversight  was  committed,  to  men  of  greater 
wisdom  and   power,  who   presided  over  the   Quarterly  Confer- 


INTRODUCTION.  vii 

ences,  composed  of  representatives  from  all  the  societies.  The 
Annual  Conferences  included  the  districts,  and  were  composed 
of  all  the  preachers  who  had  passed  the  prescribed  probation. 
Over  these  presided  the  bishops,  who,  with  the  assistance  of  the 
presiding  elders,  made  the  appointments  of  the  preachers  to  their 
several  fields  of  labor.  Higher,  and  including  all  the  Annual 
Conferences,  Avas  the  General  Conference ;  in  which  all  the  rules 
of  the  church  were  made,  and  plans  formed  for  the  extension  of 
its  power  and  usefulness.  Thus  unity  and  efficiency  were  secured 
to  all  the  efforts  of  the  church.  It  would  be  difiicult,  even  now, 
to  suggest  any  material  changes  which  would  secure  a  better 
adaptation  of  the  church  to  the  country  as  it  was  when  Method- 
ism was  introduced. 

The  unity  of  the  church,  bringing  into  Christian  sympathy  men 
from  different  sections,  and  interchanging  their  labors,  had  a  most 
powerful  influence  in  preserving  the  unity  of  the  nation.  The  di- 
vision of  the  Methodist-Episcopal  Church  was  justly  considered  as 
greatly  weakening  the  bonds  of  union  between  the  North  and  the 
South. 

As  the  church  for  the  people,  rather  than  for  the  few,  it  is  pecu- 
liarly adapted  to  this  country.  It  enforces  in  its  principles,  and  by 
its  organization,  the  gi'eat  doctrine  of  human  equality,  —  one  of  the 
fundamental  principles  of  a  republican  government.  The  history 
of  the  church  strikingly  shows  these  characteristics,  and  with 
what  difficulty  some  customs  involving  them,  but  rendered  un- 
necessary by  changes  in  circumstances,  have  been  discontinued. 

One  great  source  of  the  prosperity  of  the  church  has  been  its 
doctrine  relative  to  the  requisite  qualifications  of  the  ministry. 
The  usage  of  the  church  has  been  to  employ  men  of  various 
grades  of  natural  talent  and  preparatory  training.  It  has  recog- 
nized, as  called  to  this  work,  all  who  give  evidence  of  gifts, 
grace,  and  usefulness.  From  each  class  of  society,  as  distinguished 
by  degrees  of  intelligence  and  culture,  men  have  been  selected  as 
ministers,  who  gave  satisfactory  evidence  of  piety  and  of  good 
natural  powers,  but  who  were  not  so  far  removed  from  the  sympa- 


Vlll  INTRODUCTION. 

thies  and  habits  of  the  people  as  to  lose  power  over  them.  We 
think  this  is  the  true  principle  that  should  govern  the  church,  in 
the  rules  prescribed  for  the  education  and  training  of  ministers. 

The  organization  of  the  Methodist  Church,  and  the  measures 
adopted,  were  eminently  practical,  and  had  direct  reference  to 
good  and  immediate  results.  The  means  adopted  for  the  diffusion 
of  literature  and  the  sale  of  books  were  essentially  the  same  as 
those  which  at  the  present  day  are  found  to  be  the  most  successful. 

The  doctrines  of  Methodism  are  to-day  the  same  as  at  first,  and 
its  principles  and  modes  of  action  are  essentially  unchanged.  It 
has  thus  for  succeeded,  and  has  reason  for  rejoicing  over  its  tri- 
umphs; but  the  important  question  arises.  Will  it  continue  to  pros- 
per, and  will  its  success  for  the  next  century  correspond  to  that  of 
the  century  just  closed?  We  are  hopeful  and  confident  relative  to 
the  future,  and  believe  that  the  church  will  so  modify  iier  measures 
and  policy,  which  have  ever  been  providential,  as  to  meet  the 
present  and  future  wants  of  society,  and  will  thus  go  forth  with  in- 
creased strength  to  gain  new  victories  for  the  cause  of  Christ. 

The  great  Avork  of  the  church  of  the  future  is  to  devise  a  plan 
that  shall  bring  into  systematic,  earnest,  and  continued  action  the 
power  of  the  membership  of  the  church,  in  extending  the  kingdom 
of  Christ.  There  is  piety  and  power  enough  in  the  churches  of 
to-day  to  spread  the  gospel  through  the  land  and  the  world.  There 
is  now  a  tendency  to  suppose  that  the  customs  of  earlier  years, 
whose  circumstances  were  far  different  from  the  present,  must  still 
be  followed.  Hence,  too  much  reliance  is  placed  on  the  pulpit,  and 
an  unreasonable  dissatisfaction  is  manifest  with  its  efforts,  and  a 
demand  made  which  it  cannot  meet.  Action  is  wanted  more  than 
insti'uction.  Christians  must  be  made  to  feel  that  it  is  their  duty 
constantly  to  engage  in  efforts  for  the  conversion  of  sinners.  Ear- 
nest meetings  are  frequently  held  in  cities  to  consider  what  means 
shall  be  adopted  to  meet  the  spiritual  wants  of  the  ignorant,  de- 
graded multitudes  that  gather  there.  As  a  result,  it  is  generally 
the  case  that  one  or  two  home  missionaries  are  employed,  who 
meet  with  but  little  encouragement,  and  are  only  feebly  aided. 


INTRODUCTION.  IX 

the  true  way  to  meet  this  want  is  for  the  church  themselves  to 
engage  in  the  work.  If  all  who  are  able  and  qualified  should 
deVote  one-half  of  each  Sabbath  to  organized,  systematic,  well- 
directed  labor  in  the  cause,  what  a  change  in  the  course  of  a  single 
year  vould  be  produced ! 

We  are  persuaded  that  every  successful  church  will  engage  di- 
rectly and  continuously  in  this  Vv^ork.  The  Methodist  Church  \% 
peculiarly-  well  calculated  to  take  the  lead  in  this  direct  and  prac- 
tical preac^iing  of  the  gospel.  Her  past  success,  in  a  great  degree, 
has  been  di>e  to  the  fact,  that,  more  than  any  other  church,  she  has 
called  into  exercise  the  gifts  of  her  members  in  the  work  of  saving 
men. 

In  this  comnipncement  of  the  second  century  of  her  existence  as 
a  distinct  church\  all  the  power  of  her  organization,  all  her  enthu- 
siasm, should  be  given  to  this  cause.  Thus  will  she  go  forwa/d  to 
greater  success,  and  secure  greater  glory  to  the  Saviour. 

We  may  naturall})  expect  that  several  new  histories  of  the  church 
will  soon  appear.  The  fact  that  authentic,  able,  and  interesting 
histories  have  been  published  is  no  reason  why  others  should  not 
be  written :  no  one  book  will  reach  all  the  members  of  so  large  a 
church.  Each  able  writer,  and  each  energetic  publisher,  will  have 
a  class  of  readers. 

From  an  examination  of  the  plan  of  the  Avork  prepared  by  Rev. 
M.  L.  Scudder,  D.D.,  and  our  knowledge  of  its  contents,  we  regard 
it  as  one  of  unusual  value.  The  author  is  an  able  writer,  well 
qualified  for  the  work  he  has  undertaken  ;  and  we  have  full  confi- 
dence his  history  will  be  found  to  be  able,  instructive,  and  inter 
esting.  It  will  be  presented  in  a  compact  volume,  at  a  price  so 
moderate  as  to  be  within  the  reach  of  all.  It  brings  the  history  of 
the  church  down  to  the  present  time,  including  the  events  of  the 
centenary  year.  It  is  fortunate  that  it  is  issued  by  publishers  of 
so  great  energy,  skill,  and  acquaintance  ^Yith  their  business.  We 
are  confident  that  the  merits  of  this  work,  thus  i)ublished,  will  give 
it  a  wide  circulation,  and  that  it  will  accomplish  much  good. 

JOSEPH  CUJMINGS. 
Wesleyan  Uxivzksity. 


ILLUSTRATIONS. 


1.  Bishops  of  the  Methodist-Episcopal  Church  (decea5ed), — John  Wes- 

ley, Thomas  Coke,  Francis  Asbury,  William  M'Kend'ee,  Enoch  George, 
Robert  R.  Roberts,  Elijah  Hedding,  John  Emory,  Beverly  Waugh. 

2.  Freeeorn  Garrettson. 

3.  Nathan  Bangs,  D.D. 

4.  Bishops  of  the  Methodist-Episcopal  Church,  —  Thomas  A.  Morris, 

Edmund    S.   Janes,   Matthew   Simpson,  Lavi    Scott,  Osmon   C.   Baker, 
Edward  R.  Ames,  Edward  Thomson,  Davis  W.  Clark,  Calvin  Kingsley. 

5.  Wilbur  Fisk,  D.D, 

6.  Peter  Cartwright,  D.D. 


CONTENTS. 


CHAPTER    I. 

PEESENT     STATE     OF     METHODISM. 

Methodism  claims  to  be  of   God.  —  The   Phenomena  of  its   History.  —  Its 
Present  Status.  —  Its  Rapid  Growth,  compared  with  the  Primitive  Church. 

—  Statistical  Proof  of  Greatness.  —  English  Methodism.  —  Its  Xumerical 
Strength.  —  A  Religious  Educator  of  the  Young.  —  Its  Literature  among 
the  People.  —  Its  Missionary  Work. —  Beneficial  Re-action  on  the  Domestic 
Church.  —  Its  Moral  Power  on  the  Masses. — Maintains  its  Evangelical 
Spirit. — American  Methodism.  —  A  Wonderful  Religious  Movement. — 
What  the  Centenary  Year  has  shown,  by  its  Services,  by  its  Teach- 
ings, by  its  Commemorative  Offerings.  —  General  DIff'usion  of  tlie  Meth- 
odist Family.  —  Present  Statistics.  —  Relative  Increase  with  Population, 
■with  other  Religious  Sects.  —  Its  Position  as  a  Missionary  Church,  in  Sun- 
day Schools,  in  General  Education,  in  the  Dissemination  of  Religious 
Literature.  —  A  Forming  Power  in  the  Nation.  —  Makes  Great  Men.  —  Its 
chief  Influence  among  the  Common  People.  —  Its  Great  Object  to  "  save 
Souls."  —  True  to  its  Original  Mission 23 

CHAPTER    H. 

THE    TRUE   ORIGIN   OF   METHODISM. 

Marvellous  Effects  from  the  Preaching  of  the  Wesleys  and  Whitefield.  — 

—  A  "  New  Life  "  in  these  Men  the  Reason  for  this.  —  This  "  New  Life  " 
the  Origin  of  Methodism.  —  Peculiar  Ecclesiastical  Organizations  come 
from  some  Distinctive  Doctrine.  —  Romanism,  —  Calvinism.  —  Lutheran- 
ism. —  Methodism. —  Early  Experience  of  the  Wesleys,  of  Whitefield. — 
Dissatisfied  State.  —  Wesleys  in  America.  —  The  Moravian  Ananias. — 
Return  to  England.  —Whitefield's  Conversion.  —  The  Wesleys  converted. 
—  Methodism  Originated  in  Aldersgate  Street,  not  in  Oxford.  —  The  Im- 
pulsions of  the  New  Life.  —  Methodistic  Results  follow  it.  —  Analogy  with 
Primitive  Church.  —  Vital  Force  of  Methodism.  —  Still  con««nues 47 

zi 


XU  CONTENTS. 


CHAPTER    III. 

WESLEY   AND    HIS   ASSISTANTS. 

The  Workmen  of  Early  Methodism.  —  Three  Classes,  the  Principals,  Patrons, 
Helpers.  —  The  First  Class,  Weslej's  and  Whitefield.  —  How  they  were 
alike.  —  How  unlike.  —  Excluded  the  Churches.  —  Whitefield  Field- 
preaching.  —  Kingswood.  —  Wesley  follows.  —  Success.  —  Whitefield  in 
Wales.  —  Charles  Wesley  at  Moorfields.  —  No  Back  Track.  —  All  become 
Itinerants.  —  Persecutions.  —  Wesley  "  folds  "  his  Converts.  —  "  General 
Rules."  —  Builds  Chapels.  —  Whitefield  in  America.  —  Becomes  a  Cal- 
vinist.  —  Returns.  —  Separates  from  Wesley.  —  Second  Class,  Patrons.  — 
Who  they  were.  —  IIow  thej'  aided  Methodism.  —  Third  Class,  "  Help- 
ers. "  —  How  necessary  to  Methodism.  —  Maxwell  turns  Preacher.  — 
Against  Wesley's  Prejudices.  —  Their  Qualifications.  —  New  Phase  of 
Ministry.  —  God's  Order.  —  Its  Fruits.  —  Instructive  Lessons.  —  The  Men. 

—  The  Seed  of  a  Great  Harvest 68 

CHAPTER    IV. 

HOW   WESLEYAN   METIIODISSI   WAS    CONSTRUCTED. 

Organic  Wesleyanism  a  Model  for  American  Methodism.  —  Peculiar  Organ- 
ization. —  Various  Opinions  of  it.  —  Why  opposed.  —  A  Case  of  Ignorance. 

—  What  Wesley  sought.  —  His  Part  in  constructing  it.  —  Its  Features.  — 
Field  Preaching.  —  Not  essential  to,  but  auxiliary.  —  Its  Advantages.  — 
United  Societies.  —  IIow  they  originated.  —  "  General  Rules."  —  Strict 
and  Catholic.  —  Benefits  of  their  Adoption.  —  Erection  of  Chttpels.  —  A 
Necessity.  —  Promoted  Independence.  —  Classes.  —  How  they  originated. 

—  Spiritual  Conservitors.  —  Love-Feasts.  —  Social,  Religious  Festivals. — 
Band-Meetings.  —  Ilyper-supervisional.  —  Fell  into  Disuse.  —  Watch-Nights. 

—  Social  Prayer-Meetings. —  Congenial  to  the  Methodistic  Spirit.  —  Lay 
Preachers.  —  Main  Arteries  of  INIethodism.  —  Itinerancg.  —  Began  with 
Methodism.  —  Its  Advantages.  —  Annual  Conferences. — Why  held. — 
How  held.  —  Provision  for  Ministerial  Support.  —  Harmony  of  the  whole.  98 

CHAPTER    V. 

WESLBYAN   METHODISM   TO    THE    PRESENT    TIME. 

True  to  its  Original  Spirit.  —  Good  Results  of  Separation  of  Whitefield  from 
Wesley.  —  Lady  Huntingdon.  —  Her  Connection  with  Methodism.  —  Her 
Devotion. — Liberality.  —  Becomes  Independent.  —  The  Different  Branches 
of  Calvinistic  Methodism.  —  Arminian  Methodism.  —  Favored  with  an 
Executive  Leader.  —  Its  rapid  Spread  over  the  Kingdom.  —  Its  First  Peril 
Internal.  —  Sacramental  Contest.  —  How  settled.  —  Unabated  Prosperity. 


CONTENTS.  xiii 

—  The  Calvinistic  Controversy.  —  Its  Origin.  —  Its  Actors.  —  Result  of 
it.  —  Wesley  growing  old.  —  Provides  for  his  Societies  after  his  Death.  — 
"  Deed  of  Declaration."  —  What  it  embraced.  —  Same  Year  provides  for 
Organization  of  American  Methodism.  —  Methodism  educates  its  Members 
to  be  Evangelists.  —  E.xtends  to  the  Islands   around.  —  Wesley's   death. 

—  Triumphant.  —  His  Character  and  Position.  —  Movement  for  Inde- 
pendence follows.  —  Ilow  it  resulted.  —  The  Missionary  Work  the  Glory 
of  Wesleyan  Methodism  for  the  last  Ilalf-century.  —  Coke  initiated  it.  — 
West-India  Missions.  —  East-India  Missions.  —  Died  on  his  Passage.  —  Mis- 
sionary Society  organized,  —  Its  Comprehensive  Scheme.  —  What  it  has 
done.  —  How  affected  the  Church  at  Home 122 

CHAPTER  VI. 

AMERICAN   METHODISM. INITIATED. 

Favorableness  of  America  for  an  Evangelical  Movement  in  1766.  —  Diversi- 
ty of  Sects  in  Different  Parts.  —  Toleration  in  Religion.  —  Opposition  to 
Methodist  Doctrines.  —  Low  State  of  Religion  in  the  Colonies.  —  Preju- 
dices against  Methodism.  —  Originated  without  Plan  for  the  Future. — 
Priority  in  New  York  or  INlaryland  disputed.  —  Its  Initiation  by  Four 
Local  Preachers.  —  Philip  Embury.  —  Whence  he  came.  —  Persecution 
overruled.  —  Embury  in  New  York.  —  How  moved  to  preach.  —  Barbara 
Heck.  —  First  Sermon,  and  where.  —  More  Room  needed.  —  Captain 
Webb.  —  His  Qualifications.  —  Another  Place  of  Worship.  —  "  Rigging 
Loft." —  First  Chapel  built. —  Webb  itinerating. — Appeals  to  Wesley 
for  "  Helpers.  "  —  Another  "  Methodist  Fire.  "  —  Strawbridge  in  Mary- 
land. —  His  Work.  —  His  Characteristics.  —  His  Success.  —  Opposition 
in  New  York.  —  Chapel  crowded.  —  Converts.  —  Robert  Williams.  — 
Introduces  Methodism  in  Virginia.  —  Great  Success.  —  Four  Local  Preach- 
ers introduce  American  JNIethodism 148 

CHAPTER  VII. 

AMERICAN   METHODISM. WESLEy's   MISSIONARIES. 

The  Young  Societies  ask  Wesley's  Help.  —  Scone  in  the  Wesleyan  Confer- 
ence. —  Request  granted.  —  Richard  Boardman  and  Joseph  Pillmore.  — 
Material  Aid  furnished.  —  Boardman's  Qualifications.  —  Pillmore.  —  Hear 
ty  Reception  in  Philadelphia.  —  At  Work.  —  Reception  in  New  York.  — 
Other  Missionaries.  —  Francis  Asbury.  —  Richard  Wright.  —  Asbury  be 
comes  the  Chief  Leader  in  American  Methodism.  —  His  Early  Life.  — 
Conversion.  —  Enters  the  Itinerancy.  —  His  Heart  In  America. —SuiJ- 
plied  with  INIeans  to  embark.  —  Hard  Passage.  —  Arrives  in  Philadelphia. 

—  "Old  St.  George's.  "— His  Love  for  Itinerancy.  —  The  Field  mapped 
out.  — •  Spread  of  Methodism.  —  Native  Preachers.  —  A.sbury  establishes 


XIV  CONTENTS. 

Methodism  in  Baltimore.  —  Chapels  built.  —  Captain  Webb  at  the  British 
Conference.  —  Thomas  Rankin  and  George  Shadford  appointed  Missiona- 
ries.—  Rankin  talces  Asbury's  Place  as  "Assistant."  —  Why  the  Change. 

—  First  Conference.  —  Its  Results.  —  Revolutionary  War  at  Hand.  —  New 
Trials  for  the  Young  Societies.  —  IIow  met 172 

CHAPTER   VIII. 

AMERICAN  METHODISM. ITS    FIRST   NATIVE  PREACHERS,  AND   THE 

REVOLUTIONARY   WAR. 

The  Revolutionary  War  begun. — Influence  of  the  Religious  State  of  the 
Colonies  in  producing  it.  —  Relation  of  Methodism  to  the  English  Church 
a  Disadvantage.  —  Methodists  reported  to  be  "  Tories."  —  Wesley's  Loyal- 
ty an  Embarrassment.  —  Wesley's  Missionaries  return  Home.  —  Asbury 
an  E.xception.  —  Their  Return  a  Good  Providence.  —  Asbury's  Prudence. 
• —  Great  Revivals  in  Virginia.  —  Encourage  the  Struggling  Cburch. — 
The  Young  Itinerants.  —  Tbeir  Heroic  Lives.  —  William  Watters,  the 
First  Native  Itinerant.  —  Philip  Gatch.  —  Benjamin  Abbott.  —  Francis 
Poythress.  —  Caleb  Pedicord.  —  John  Tunnel!.  —  John  Dickens.  —  Nelson 
Heed. —  Asbury  in  Retirement.  —  The  Sacramental  Controversy. — 
Threatened  Severance  of  the  Infant  Church.  —  Happy  Issue.  —  Methodism 
Inseparable.  —  Great  Prosperity.  —  Came  out  of  the  War  largely  re- 
eufbrced 190 

CHAPTER   IX. 

ORGANIZATION   OF    THE    METHODIST-EPISCOPAL   CHURCH. 

Full  Time  for  it  to  be  done.  —  Union  hitherto  by  Spirit  rather  than  Letter. 

—  Well  it  was  delayed  till  1 784.  —  Proper  for  Wesley  to  originate  it.  — 
His  Independence  in  doing  it.  —  Wise  Selection  of  Coke  and  Asbury  to  ef- 
fect it. —  Dr.  Coke's  Antecedents.  —  Wesley's  Reasons  for  his  Course. — •' 
His  Address  to  the  American  Societies.  —  Ordination  of  Coke,  Vasey,  and 
Whatcoat.  —  Imposing  Scene.  —  They  arrive  in  America.  —  Meeting  of 
Coke  and  Asbury.  —  Christmas  Conference  called.  —  What  it  did. — 
Asbury  the  Leading  Spirit.  —  His  Fitness  for  the  Leadership.  —  Balti- 
more. —  The  Chief  Men  of  that  Conference.  —  The  Importance  of  its 
Measures.  —  Wesley's  Part  in   it.  — "Rules   and   Regulations"   adopted. 

—  People  and  Preachers  pleased  with  them 211 

CHAPTER    X. 

CHURCH    EXTENSION.  —  1785-1812. 

Pioneer  Work  of  Methodism  from  1785  to  1812. —The  Hopeful  Spirit  of 
the  Church  after  its  Organization.  — Favorableness  of  the  Methodist  Pol- 


CONTENTS.  XV 

ity  for  Propagandism. — It  sends  Garrettson  to  Nova  Scotia.  —  Method- 
ism established  there. —  Coke  in  the  West  Indies.  —  His  Success. — 
Asbury  and  Lee  plant  Methodism  in  Charleston.  —  Beverly  Allen  in 
Georgia.  —  Haw  and  his  Helpers  enter  Tennessee  and  Kentucky.  —  Gar- 
rettson. with  Nine  Young  Men,  takes  Possession  of  New- York  State.  —  Lee 
enters  New  England.  —  Peculiarity  of  the  Field.  —  Great  llesults.  — 
Right  Men  for  the  Work.  —  Losee  in  Canada.  —  Itinerants  go  with  the 
Settlers  to  the  North-west  Territory.  —  Cover  it  with  a  Network  of  Cir- 
cuits. —  Results  of  Church  Extension  for  this  Quarter  of  a  Century.  . .  230 


CHAPTER  XI 

KEVIVALS.  1785- 1812. 

Methodism  a  Continuous  Revival.  —  The  Secret  of  its  Success.  —  It  don't 
believe  in  "Barren  Seasons."  —  Justification  from  Primitive  Times.  —  The 
Revivals  after  the  Christmas  Conference.  —  Their  Demonstrative  Charac- 
ter. —  Effect  of  such  Phenomena  on  the  People,  and  Methodism.  —  How 
they  affected  their  Subjects.  —  Diversity  of   Opinions    respecting   them. 

—  Scripture  Examples  of  such  Phenomena.  —  Revivals  of  this  Period 
general.  —  A  Great  One  in  Virginia.  —  Lee's  Description  of  it.  —  The  one 
in  Annapolis. —  Baltimore.  —  Northern  New  York  and  Canada.  —  The 
Flame  spreads  through  Kentucky.  —  Overall  New  England.  —  Revivals 
considered  a  Part  of  Methodism.  —  The  "  Great  Revival "  of  the   West. 

—  Introduction  of  Camp-meetings.  —  Simultaneous  Revivals  over  the 
whole  Country.  —  Their  Influence  on  the  Character  and  Position  of 
Methodism 251 


CHAPTER    Xn. 

METHODISM   ADAPTING    ITSELF    FOR    PERMANENCY   AND   EFFI- 
CIENCY.   1785-1812. 

An  Episode.  —  Asbury's  Views  of  the  Past  of  Methodism.  —  Evidence  of 
Divine  Providence  in  its  History.  —  AVhat  is  before  it.  —  His  Views  of 
the  Changes  necessary  in  its  Polity.  —  Fidelity  in  Methodism  will  secure 
Divine  Guidance.  — The  Discipline  adopted  in  1784.  — All  Important 
Changes  in  it  made  in  Twenty-five  Years.  — The  General  Rules  un- 
changed. —  Articles  of  Religion  remain  the  same.  — The  Gcncrnl  Confer- 
ence.—  Modifications  in  it.  —  One  more  will  yet  be  made.  —  Changes  in 
the  Annual  Conferences.  —  An  Interesting  Scene.  — Quarterly  Confer- 
ences. —  Their  Functions.  —  The  Unity,  Harmony,  and  Mutual  Depend- 
ence of  the  System ^^' 


XVI  CONTENTS. 

CHAPTER    XIII. 

WITH    WHAT    IT    HAD    TO    CONTEND. 

Methodism  made  Rapid  Progress.  —  Its  Worth  shown  from  what  it  overcame. 

—  Prejudice  against  its  Social  Position.  —  Not  many  Noble  called. — 
Present  Social  State.  —  Peril  from  this.  —  Prejudice  against  Methodism 
because  its  Teachers  icere  not  Learned  Men.  —  Especially  so  in  New  Eng- 
land.—  Methodists  called  an  Ignorant  Peofile.  —  Vain  Attempts  to  con- 
found them  by  Captious  Questions.  —  Itinerants  "at  Home"  in  "the 
Book."  —  Such  Attempts  had  some  Advantages.  —  Attracted  the  People. 

—  Their  "Wrong  Opinions  corrected.  —  They  learned  Methodist  Doctrines. 

—  Many  of  them  converted,  —  Opposition  of  Sectarians  to  Metltodist  Doc- 
trines.—  Inveteracy  of  Dogmatism.  —  Methodism  required  little  Confession 
of  Creed.  —  Its  Peculiar  Doctrines  opposed.  —  Various  Forms  of  doing  it. 

—  The  Opposition  Ineffectual.  —  The  People  become  Armlnian.  —  Other 
hinderanccs.  —  Metliodists  treated  as  Intruders.  —  They  gained  Possession' 
of  the  Land.  —  Scandalized  by  Lying  Reports.  —  Counter  Fires  kindled. 

—  Disturbance  of  their  Meetings.  —  All  Opposition  worked  together  for 
Good.  —  The  World  went  after  them 289 

CHAPTER    XIV. 

WITH   WHAT   IT   HAD    TO    CONTEND. CONTINUED. 

What  an  Itinerant's  Appointment  meant.  —  The  Early  Preachers  compared 
■with  Present  Ones. —  Contend  with  Violent  Persecutions.  —  What  the  Wes- 
leyans  suffered,  and  the  American  Itinerants.  —  Ordinarily  from  Simple 
Disturbers,  sometimes   from  Personal   Violence.  —  Instances  of  this  kind. 

—  PhiHp  Gatch.  —  Benjamin  Abbott.  —  Freeborn  Garrettson.  —  Joseph 
Hartly.  —  George  Dougherty.  —  James  M'Carty.  —  None  of  the  Itiner- 
ants deserted  their  Post  of  Duty,  faced  the  Mob,  conquered.  —  Suffer- 
ings from  an  Itinerant  Life.  —  Hospitality  of  Strangers.  —  Treated  as 
Vagrants.  —  Were  exposed  to  Physical  Sufferings.  —  The  Country  New 
and  Rough.  —  Their  Circuits  Vast.  —  Mode  of  Travel.  —  Asbury's  Ex- 
perience.— -Iledding's    Experience.  —  Amount    of   Labor    performed. — 

,  Many  were  "  broken  down." —  Ability  to  endure  a  Test.  —  Poor  Financial 
Provision  for  their  Support.  —  Turning  an  old  Coat.  —  Scene  in  a  Quar- 
terly Conference. —  The  Voluntary  Principle  abused.  —  How  it  affected 
Cehbacy.  —  Sufl'erings  of  the  Preacher's  family.  —  Improved  Financial 
Arrangements  of  the  Present  Time 307 

CHAPTER    XV. 

BEPEESENTATIVE   MEN   OF    THE    FIUST   QUARTER   OF   A   CENTURY 
OF    EPISCOPAL    METHODISM. 

Certain  INIen  Representatives  of  Itinerants.  —  Methodism  calculated  to 
make  Great  Men.  —  Their  Diversity.  —  Their  Originahty,  —  Their  Ver- 


CONTENTS.  Xvii 

satility.  —  "Wherein   they  were   alike.  —  Believed  they  were  inspired  for 

their  Mission.  —  How  it  helped  to  develop   them.  —  A  Group  Picture. 

Ashuryihe.  Centre. —  The  il/on  of  Methodism.  —  Joshua  Marsden's  Sketch 
of  him.  —  Freeborn  Garrettson.  —  Leader  in  Methodism  for  Thirty  Years. 

—  Dr.  Bangs's  Sketch  of  him.  —  His  Triumphant  Death.  —  Jesse  Lee. — 
Introduced  Methodism  into  New  England.  —  Dr.  Laban  Clark's  Sketch  of 
him,  —  Ezeldel  Cooper.  —  His  Powers  in  Debate.  —  Lycurgus.  —  His  Power 
in  the  Pulpit.  —  Dr.  Kenneday's  Sketch  of  him.  —  Representative  Men  in 
the  South.  —  William  M-Kendree.  —  The  Leader  of  Methodism  in  the 
West.  —  Just  the  Man  needed.  —  His  Popularity.  —  A  Great  Preacher.  — 
His  Executive  Talent.  —  Elected  Bishop.  —  The  Eloquence  of  Methodist 
Preachers.  —  Judge  M'Lcan's  Sketch  of  him.  —  These  Men  affected  the 
General  Character  of  the  Itinerant  Ministry 335 

CHAPTER    XVI. 

EPISCOPAL    METHODISM    IN    THE    LAST    HALF    CENTURY. 

The  Organization  of  Methodism  completed  in  1812.  —  The  Life  of  Methodism 
continued  in  its  Revivals.  —  Their  Extent  and  Frequency.  —  An  Essen- 
tial Part  of  the  Working  System  of  Methodism.  —  Church  Extension  con- 
tinued. —  Relative  Increase  of  Methodism  in  this  Period.  —  Its  Boundaries 
enlarged.  —  Attempted  Change  in  the  Polity  of  Methodism  to  make  Pre- 
siding Elders  Elective.  —  Reasons  for  the  Change.  —  An  Anomaly  in 
Ecclesiastical  Systems.  —  Remains  as  it  was.  —  Possible  Advantages  of  a 
Change.  —  Another  Organic  Change  proposed.  —  "Lay  Representation." 

—  History  of  the  Movement.  —  Its  Failure.  —  Its  Revival. —  Will  be 
adopted  soon.  —  Advance  of  Methodism  in  Church  Edifices.  —  Improve- 
ment in  the  Financial  Policy  of  Methodism.  —  The  Adaptation  of  the 
Gifts  of  the  Ministry  to  the  Demands  for  them.  — The  Men  who  sup- 
plied them.  —  Wise  Choice  in  the  Selection  of  Bishops.  —  Their  Endow- 
ments for  the  Office 3G2 

CHAPTER    XVn. 

METHODISM     AND     EDUCATION. 

Founders  of  Methodism  favorable  to  Education.  —  What  has  been  done 
for  it  in  England.  —  American  Methodism  did  comparatively  nothing  un- 
til 1820.  —  Cokesbury  College  the  Exception.  —  Bishop  Coke  its  Real 
Founder.  —  Asbury's  Fears  of  it.  —  What  he  said  when  it  burnt  down.  — 
The  Interpretation  of  this  Event  that  Methodists  were  not  called  to  he- 
General  Educators.  —  The  First  Methodist  Literary  Institutions.  — Favoi-- 
able  Action  of  the  General  Conferences  of  1824  and  1828. —  Dr.  Fisk 
a  Leader.  —  Establishment  of  Colleges  and  Univci-sities.  —  Great  Change- 
3 


XVlll  CONTENTS. 

in  the  Mluds  of  Methodists  respecting  Education.  —  Number  and  Char- 
acter of  Methodist  Colleges  and  Seminaries.  —  Their  Influence  on  the 
Ministry  and  on  the  People.  —  Special  Method  of  educating  Ministers  for 
their   Work.  —  Theological  Schools.  —  Methodist   Educators 389 

CHAPTER    XVIII. 

COLLATEKAL  AGEXCIES  OF  METHODISM. ITS    MISSION-AKT    SCHEME. 

Methodism   itself  a  great  Missionary  Movement.  —  Its  Missionary  Economy. 

—  Specific  ^lissionary  Organizations  belong  chielly  to  this  Century.  — 
How  they  affected  the  Relations  of  Protestantism.  —  How  Methodism 
led  the  Way.  —  Missionary  Periods  of  Methodism.  —  Home  Missions.  — 
Colonial  Missions  — Foreign  Missions  correspond  to  the  Movements  of  the 
Primitive  Church.  —  Dr.  Coke  the  Father  of  Distinctive  Methodist  Mis- 
sions. —  American  Methodism  always  a  great  Home  Mission  Work.  —  Or- 
ganization of  its  Missionary  Society  in  1819.  —  Cheerful  Response  of  the 
Church.  —  Auxiliaries.  —  Funds. —  What  the  Society  has  done  for  Des- 
titute Communities  at  Home,  for  the  Slaves,  for  the  Free  Colored  People, 
for  the  Aborigines.  —  Wonderful  Results  of  its  Labors  among  the  Indians. 

—  Its  Mission  in  Africa,  South  America.  —  Remarkable  Work  among  the 
Germans  in  America.  —  And  Scandinavians.  —  Its  Missions  in  Germany, 
Sweden,  Norway,  Denmark,  China,  India.  —  Its  Entrance  at  the  South 
since  the  Close  of  the  Rebellion.  —  What  it  has  already  done  there.  — 
Healthy  Re-action  of  this  Missionary  Work  on  the  Home  Church 405 


CHAPTER    XIX. 

THE    LITERATUEE    OF    METHODISM. 

Methodist  Literature  aimed  at  Soul  Conversion.  —  John  Wesley  its  Chief 
Writer.  —  His  Style.  —  How  it  has  afl'ected  the  Style  of  Religious  Litera- 
ture.—  Early  Itinerants  not  (qualified  to  be  Authors.  —  Wesley's  High 
Value  of  the  Press  for  Religious  Ends.  —  Ilis  Wonderful  Endowments  to 
use  it.  —  The  Number,  Quality,  and  Variety  of  his  Literary  Works.  —  His 
Plan  for  Tract  Distribution.  —  Lay  Preachers  Good  Colporters.  —  Charles 
Wesley,  the  Lyrical  Writer  of  Methodism,  as  necessary  to  Methodism  as 
his  Brother.  —  His  facility  as  a  Writer  of  Hymns.  —  Their  Doctrinal,  De- 
votional, Experimental  Character.  —  The  Influence  of  his  Hymns  on  Meth- 
odism.—  Fletcher  the  next  Writer  in  Methodism.  —  The  Influence  of  his 
Writings  on  Methodism.  —  Other  Wesleyan  Authors.  —  Wesley's  cheap 
Literature  created  a  Taste  for  Reading.  —  Anglican  Character  of  Ameri- 
can Methodist  Literature.  —  Early  Preachers  did  not  write  Books.  —  Origin 
of  the  "Book  Concern."  —  Its  History.  —  Extent  of  its  Publications.  —  All 
Methodist   Literature   issued   by   it.  —  Change   in   this   Respect.  —  Good 


CONTENTS. 


XIX 


Results  from  it. — Independent  Methodist  Periodicals  and  Books.  —  Their 
Quality.  —  Literary  Men  of  American  Methodism.  —  The  Influence  of  its 
Literature  onthe  Progress  of  Methodism •. 424 

CHAPTER    XX. 

METHODISM,    AND    THE    RELIGIOUS    TRAINING    OF    THE    YOUNG. 

Modern  Protestantism  devoted  to  the  Religious  Improvement  of  the  Younc. 
—  Not  so  a  Century  ago.  —  Methodism  introduced  the  New  Movement  to 
save  the  Children.  —  Wesley's  Regulations  for  his  Preachers.  —  Receives 
the  Young  into  his  Societies.  —  A  Wesleyan  Woman  advises  Raikes  to 
establish  Sunday  Schools.  —  Wesley  indorses  and  recommends  them.  — 
They  become  general  in  his  Societies.  —  Methodists  prepared  to  labor  in 
them.  —  American  Methodism  adopts  Wesley's  Instructions  respecting  the 
Young.  —  Asbury  founds  the  first  Sunday  School  in  America,  in  1786. — 
General  Conference  recommends  them  in  1796.  —  Formation  of  the  Meth- 
odist Sunday-School  Union  in  1827.  —  Provides  a  Religious  Literature  for 
the  Young.  —  They  become  general.  —  Present  Numerical  State  of  ]\Ieth- 
odist  Sunday  Schools.  —  Provision  for  their  Accommodation.  —  Converts 
in  them.  —  They  furnish  a  Great  Field  for  Christian  Labor.  —  Its  Healthful 
Influence  on  the  Church 446 

CHAPTER    XXI. 

METHODISM    AND    CAMP-MEETINGS. 

Camp-meetings  a  Common  Usage  of  Methodism.  —  Their  Influence  on  its 
Prosperity.  —  Not  recognized  in  the  Discipline.  —  Why  adopted  by  Meth- 
odists. —  Providentially  introduced.  —  Their  Origin.  —  Early  History.  — 
Become  exclusively  Methodistic.  —  Number  held  annually.  —  Number  of 
Conversions  at  them.  —  The  Provisions  for  Accommodation  at  them. — 
Their  Popularity  increasing.  —  Religious  Excitement  at  Camp-meetings 
in  Early  Times.  —  No  Argument  against  them.  —  An  Account  of  one  held  in 
Connecticut  in  1809.  —  Its  Demonstrative  Efiects.  —  Seasons  for  Great 
Preaching.  —  They  make  Methodism  Homogeneous.  —  Promote  Christian 
Fellowship.  —  Revive  the  Churches 459 

CHAPTER    XXII. 

METHODISM    AND     MORALITY. 

Methodism  believes  in  "  Two  Tables  "  of  the  Law.  —  Keeping  the  First  pre- 
pares for  the  Second.  —  How  Methodism  improved  the  Morality  of  the 
People.— Its  High  Standard.  —  Strict  in  enforcing  it.  —  Sermon  on  the 
Mount  the  Model.  — Two  Popular  Sins  to  contend  with.  — //i^e/n/jcrance. 


XX  CONTENTS. 

—  Strict  Rules  respecting  this  Evil.  —  First  Temperance  Society  of  Modern 
Times.  —  Position  of  American  Methodism  respecting  Intemperance. — 
Record  of  Methodism  respecting  Slaverij.  —  Partly  Honorable,  partly 
Dishonorable.  —  Early  Preachers  decided  Opponents  of  it.  —  Its  Con- 
demnation by  the  Church.  —  Rules  advising  Emancipation  suspended. — 
A  Great  Mistake.  —  Evils  that  have  come  from  it.  —  What  would  have 
resulted  if  the  Rules  had  been  maintained.  —  Changed  Mode  of  treating 
the  Evil.  —  Inconsistent  Position  of  the  Church.  —  New  Movement  against 
Slavery  in  1834.  —  The  South  demand  Silence.  —  The  North  sympathize 
with  their  Demand.  —  Converts  to  Abolitionism  increase.  —  The  Final 
Trial.  —  The  South  secede.  —  The  North  take  the  Position  the  Fathers 
had  yielded.  —  Present  Law  of  the  Church 471 

CHAPTER  XXIII. 

METHODISM     AND      W  O  ]SI  A  N". 

Woman  Essential  to  Methodism.  —  Her  Prominent  Part  in  giving  it  Rank 
and  Power.  —  A  Pure  Religion  always  honors  Woman.  —  A  Few  Instances 
in  the  Old  Testament.  —  Very  Numerous  in  the  New.  —  The  Duties  of 
Deaconess  and  Prophetess  revived  by  Methodism.  —  A  Proof  of  its  Agree- 
ment with  Primitive  Christianity.  —  Lutheran  Reformation  lacked  this.  — 
"  Noble  AVomen  "  in  Methodism  in  England.  —  Woman  a  Wide  Field  in 
the  American  Church.  —  Their  Pioneer  Virtues.  —  A  Woman  Instrument- 
al in  the  Conversion  of  Bishop  Hedding.  —  Hospitality  of  Women  towards 
the  Preachers.  —  Some  of  them  of  their  Abundance,  others  in  their  Poverty. 

—  Instances  of  the  Former  Class.  —  It  came  from  their  Piety.  —  Early 
Preachers'  Wives  a  Noble  Class.  —  How  they  proved  their  Worth,  helped 
Methodism,  suffered  for  it.  —  An  Instance  of  Faith  in  one  of  this  Class.  — 
The  Present  Activity  of  Woman  in  the  Enterprises  of  the  Church 486 

CHAPTER   XXIV. 

SECTIONS    OF   AMERICAN   METHODISM.  —  THEIR   ORIGIN,   POLITY, 
AND    HISTORY. 

The  Firxt    Secession,    in    1792.  —  Its    Cause.  —  "Republican    Methodism." 

—  Its  Failure.  —  The  Seeondf  Secession.  —  Position  of  Colored  People  in 
Methodism.  —  Its  Cause.  —  Its  Leader.  —  "African  Methodist-Ej)iscopal 
Church."  —  Its  Success.  —  The  Third  Secession.  —  "African  Methodist- 
Episcopal  Zion  Church."  —  Its  Success.  —  The  Fourth  Secession.  —  Its 
Cause.  —  Demand  for  Lay  Representation.  —  "  Methodist-Protestant 
Church." —  Its  Polity.  —  Success.  —  Present  State.  — F//i/j  Secession.— 
"  Wesleyan  Methodist  Connection."—  Its  Cause.  —  Church  too  lax  respect- 
ing Slavery.  —  Its  Polity,  History,  Present  Prcspects.  —  Sixth  Secessioo. 


CONTENTS.  Xxi 

—  "  Methodist-Episcopal  Church  South."  —  Its  Cause.  —  The  Church  too 
Stringent  respecting  Slavery.  —  Its  History.  —  Contributed  to  the  Spirit  of 
the  Great  Rebellion.  —  Demoralized  by  Secession.  —  Doubtful  State  at 
Present.  —  Other  Sections,  not  Secessions.  —  "  Primitive  Methodists."  — 
"  Evangelical   Associations."  —  Prospects  of  Future  Union 503 

CHAPTER  XXV. 

THE    OPPORTUNE    ADVENT    OF    METHODISM. 

Claims  of  Methodism  to  be  of  God.  —  Its  Timely  Introduction  for  Great 
Ends.  —  Its  Views  of  God's  Design  in  it.  —  It  met  the  Necessities  of  the 
Age.  —  The  Deplorable  State  of  Protestantism  in  Great  Britain.  —  Its 
Clergy.  —  Without  Religious  Experience.  —  Demoralized  Lives.  —  Immo- 
rality of  the  People.  —  Prevalence  of  Infidelity.  —  Religious  Condition  of 
the  Masses  neglected.  —  Methodism  corrected  these.  —  How.  —  Method- 
ism supplied  what  the  New  American  Nation  needed.  —  A  Religion  of 
the  Heart.  —  Saved  the  People  from  the  Alternative  of  Pelagianism  or 
Infidelity.  —  Harmony  of  its  Creed  with  the  Political  Sentiments  of  the 
Nation.  —  Adaptation  of  its  Economy  to  the  Spread  of  Population.  — 
Particulars  of  this  Adaptation.  —  Evangelical  Itinerancy.  —  Local  JMInis- 
try.  —  Class-meetings.  —  Its  Success 521 


CHAPTER  XXVI. 

"WHY    METHODISM    HAS    BEEN   SUCCESSFUL. 

Its  Success  Certain.  —  Differences  of  Opinion  why.  —  1st  Cause:  God  di- 
rected and  assisted  in  the  Means  used.  —  2d  Cause:  the  Intensely  Vi- 
tal Religion  that  It  professed  and  taught.  —  Other  Causes  of  Success  grow- 
ing out  of  these.  —  Its  Evangelical  Spirit.  —  Found  of  them  who  sought 
it  not.  —  It  put  the  Truth  to  Men  evangelically.  —  It  was  Earnest,  Direct, 
Extempore.  —  2d.  Its  Brotherly  Spirit  Identified  itself  with  the  Condi- 
tion of  those  it  saved.  —  Ate  with  Sinners.  —  Methodists  Proverbial  for 
loving  one  another.  —  3d.  Its  Catholic  Spirit  respecting  Opinions.  —  Its 
Rigid  Spirit  respecting  Practice.  —  4th.  Its  Demonstratice  Spirit.  —  Called 
"A  Noisy  People."— A  Religion  of  the  Heart  will  show  Itself.  — Always 
so  In  Bible  Examples.  —  Converts  show  it.  —  All  Forms  of  Methodist 
Worship  show  It.  —  In  Private  Life. —  5th.  Its  Heroic  Spirit— -Gth.  Its 
Eclectic  Spirit  in  Adoption  of  Means.  —  Had  but  One  Object.  —  Followed 
the  Expediency  Providence  taught.  —  Every  Feature  of  Methodism  illus- 
trates this.  —  Cause  of  its  Success ^39 


XXll  CONTENTS. 

CHAPTER  XXVII. 

THE    FUTURE     OP    METHODISM. 

What  has  Methodism  to  do  in  the  Future  ?  —  Great  Question.  —  Rapid  Pro- 
spective Increase  of  Population.  —  Religious  Characteristics  of  Emigrants.  — 
Of  the  Native  Population.  —  Are  to  be  affected  by  Protestantism.  —  Meth- 
odism must  take  the  Lead  in  the  Work.  —  How  ?  —  Failure  will  be  Dis- 
honorable.—  Resources  of  Methodism  to  do  this  Woi-k.  —  Power  of  Great 
Numbers.  —  Distributed  everywhere.  —  Under  an  Efficient  Church  Sys- 
tem. —  Great  Wealth.  —  Collateral  Institutions.  —  Educational.  —  Mis- 
sionary. —  Working  Character  of  the  Church.  —  How  prepared  to  meet  its 
Responsihilitij.  —  By  Divine  Help.  —  By  cultivating  a  Decided  Religious 
Experience.  —  By  preserving  an  Evangelical  Spirit.  —  By  a  Brotherly 
Spirit.  —  By  following  a  Wise  Expediency.  —  Liberality 563 

CHAPTER   XXVin. 

CHEOXOLOGICAL    AND    STATISTICAL 581 


AMERICAN    METHODISM. 


CHAPTER    I 


PRESENT    STATE    OF   METHODISM. 


"A  little  one  shall  become  a  thousand,  and  a  small  one  a  strong  nation." 


E  intend  to  write  about  Methodism,  chiefly 
American  Methodism,  and  shall  attempt 
to  show  whence  it  sprung,  how  it  grew, 
and  what  have  been  its  fruits.  We  shall 
find  it  originating  in  a  new  spiritual  life 
given  to  John  Wesley,  in  a  little  Moravian 
company  in  Aldersgate  Street,  London, 
and  diffusing  itself,  and  increasing,  until 
it  has  become  a  w^ide-spread,  evangelistic, 
and  energetic  Christian  church,  more 
numerous  and  potent  than  any  Protestant  agency  in 
Christendom.  We  shall  refer  to  facts,  enough  at  least 
to  show  that  it  has  had  an  eventful  and  wonderful  his- 
tory, and  shall  give  enough  of  the  lives  of  those  who 
took  part  in  founding  and  forming  this  ecclesiastical 
structure  to  prove  that  they  were  no  mean  men,  in 
quality  or  in  stature.     We  shall  draw,  from  the  strik- 


24  AMERICAN  METHODISM. 

ingly  providential  developments  in  the  growth  of 
Methodism,  lessons  that  will  teach  us  that  the  system 
was  the  product  of  a  "divine  economy,"  in  which  the 
voice  of  God  is  heard,  and  in  the  perfection  of  which 
the  hand  of  God  is  seen. 

The  judgment  that  men  will  give  respecting  the  past 
or  the  future  of  Methodism  will  depend  on  their  opin- 
ions whether  it  is  of  man,  or  whether  it  is  of  God.  The 
Jewish  doctor  of  laws  gave  a  wise  decision,  and  one 
historically  true,  that  whatever  is  of  man  will  come  to 
nought,  and  that  whatever  is  of  God  must  triumph. 
This  is  not  superstition,  but  a  rational,  scriptural  faith. 
It  is  also  rational  to  expect  that  whatever  is  of  God, 
when  applied  to  religion  more  perhaps  than  to  the  ordi- 
nary affairs  of  life,  will  bear  distinctive  marks  of  the 
divine  intervention ;  that,  as  it  is  developed,  it  will 
show  his  designing  purpose  and  his  controlling  agency 
in  the  production  of  its  instrumentalities  and  in  its 
results.  These  are  the  signs  that  Methodism  claims  to 
give  in  proof  that  it  is  more  than  of  man  ;  that  it  is 
of  God. 

"  Since  the  world  began  was  it  not  heard  that  any 
man  opened  the  eyes  of  one  that  was  born  blind."  So 
reasoned  the  man  that  the  Saviour  healed  of  his  blind- 
ness :  the  agency  must  be  equal  to  the  results.  So  we 
naturally  reason,  in  determining  what  nmst  be  the  qual- 
ity and  power  of  agencies  from  the  results  that  they 
produce.  By  this  method  of  reasoning,  let  it  be  decided 
whence  Methodism  has  come. 

In  determining  the  matter  by  this  process,  we  ask, 
first,  for  the  plienoinena  of  Methodism.  Here  we  are 
met  by  some  remarkable  focts.  We  find  that  there  are, 
in  this  year  of  grace   1867,  a  people   throughout  the 


AMERICAN  METHODISM.  25 

Protestant  world,  bearing  the  common  name  of  Method- 
ists, and  having  distinctive  pecuharities  of  faith  and 
practice ;  that  they  are  numbered  by  milHons,  and  are 
more  numerous  than  any  other  Protestant  sect ;  that 
this  people  have  also  more  ministers  and  more  church- 
es, more  missionaries,  and  converts  in  mission  stations, 
more  Sunday  schools  and  Sunday-school  scholars,  more 
colleges  and  seminaries,  and  more  students,  are  issuing 
more  religious  publications,  and  imparting  more  reli- 
gious instruction  to  the  public  mind,  making  more 
proselytes,  and  having  a  greater  influence  on  the  reli- 
gious movements  of  the  age,  than  any  other  agency  of 
Protestantism.  These  data  form  one  class  of  facts.  They 
may  be  called  Methodistic  results.  There  is  another 
class.  We  find,  that,  no  longer  than  one  hundred  and 
thirty  years  ago,  this  great  people  were  no  people,  and 
that,  when  they  began,  their  origin  was  very  humble ; 
that  it  was  without  any  of  the  influence  or  prestige  of 
social  or  civil  power,  and  without  the  aid  of  wealth ; 
that  it  began  among  the  poor  and  illiterate,  and  gene- 
rally gathered  its  numbers  from  the  base  and  mean  of 
the  world.  We  find  that  this  people  were  everywhere 
despised,  opposed,  and  persecuted ;  but  by  their  mode 
of  religious  teaching,  their  form  of  worship,  and  a  pro- 
fessed divine  influence  attending  them,  they  rnpidly 
multiplied,  and  there  was  a  radical  change  wrought  in 
the  lives  of  their  converts,  —  from  wickedness  to  godli- 
ness ;  that,  notwithstanding  all  opposing  influences,  they 
increased  in  numbers,  duplicating  and  reduplicating 
themselves,  until  they  became  ^Wlat  they  now  are. 
From  a  despised  and  persecuted  people  they  have  be- 
come respected  and  honored,  with  an  unabating  spirit 
and  with  increasing  resources  for  propagandism  through- 


26  AMERICAN  METHODISM. 

out  the  world.  Could  all  these  results  have  come  to 
pass  without  the  manifest  intervention  and  direction  of 
a  superhuman  agency  ? 

There  is  still  another  fact  that  will  help  us  in  deciding 
whether  Methodism  is  of  God.  It  is  that  its  rapid 
growth,  and  attainment  of  influence,  is  without  a  parallel 
in  the  history  of  Christianity  itself 

We  are  accustomed  to  suppose,  and  rightly  too,  that 
the  growth  of  the  Christian  Church  of  the  first  century 
was  very  rapid.  Every  thing  connected  with  its  history 
confirms  this  supposition.  The  three  thousand  converts 
on  the  day  of  Pentecost ;  the  inspired  declaration  that 
"multitudes  were  added  to  the  church  daily  ;"  the  zeal 
of  the  apostles  and  of  the  disciples  scattered  abroad,  and 
preaching  everywhere  the  Word  ;  the  evident  success 
of  the  great  Apostle  to  the  Gentiles,  throughout  Asia 
Minor,  and  in  ewQvy  place  whither  he  went,  until  he 
gathered  proselytes  from  Cossar's  household, — all  impress 
us  with  the  belief  that  the  word  of  God  "  grew  mightily, 
and  prevailed."  And  yet,  though  we  have  no  exact  sta- 
tistics of  the  Christian  Church  of  the  first  century,  if  we 
search  the  best  historical  evidence,  both  sacred  and  pro- 
fane, we  shall  be  compelled  to  admit,  that,  at  the  close 
of  the  first  century  and  a  quarter  of  its  history,  Chris- 
tianit}^  had  not,  at  most,  one-third  the  present  number 
of  Methodists  among  its  adherents.  When  to  this  un- 
exampled growth  of  Methodism  we  add  its  similarity  in 
its  origin,  its  spirit,  and  its  fruits,  to  primitive  Chris- 
tianity, we  shall  not  appear  irretentions  in  claiming  for 
it  analogous  evidence  that  it  is  the  work  of  the  divine 
hand. 

But  our  knowledge  of  present  Methodism  will  be  very 
indefinite  if  we  have  learned  no  more  than  can  be  drawn 


AMERICAN  METHODISM.  27 

from  these  general  statements  of  its  rapid  growth,  and 
of  its  relative  position  with  other  Christian  sects.  We 
naturally  ask  for  a  more  particular  and  definite  account 
of  its  numerical  and  moral  status ;  we  inquire  what  are 
the  different  fields  it  now  occupies,  and  to  what  extent 
and  in  what  manner  is  it  cultivating  them. 

Our  first  resort  is  to  statistics.  True,  simple  numbers 
are  not  infalUble  evidence  of  moral  power.  They  are 
only  proof  of  some  efficient  instrumentality,  good  or 
bad,  in  producing  them.  But  when  numbers  are  united 
wdth  other  evidence,  as  that  they  have  been  gathered  by 
agencies  that  were  influenced  by  the  purest  motives,  that 
they  have  been  increased  against  most  inveterate  oppo- 
sition, and  especially  if  it  is  plain  that  their  subjects 
have  shown  a  decidedly  radical  moral  improvement  in 
their  characters,  then  numbers  become  an  incontestable 
evidence  of  strength,  and  are  good  ground  for  confidence 
in  their  future  continuance  and  increase.  We  find  all 
these  conditions  fulfilled  in  respect  to  the  statistics  of 
Methodism,  and  therefore  claim  for  them  great  weight 
in  determining  its  true  quality,  and  its  right  to  receive 
the  confidence  and  respect  of  the  world. 

We  naturally  ask.  What  is  Methodism  in  the  land 
where  John  Wesley,  its  founder,  lived  and  worked  and 
died?  For  fifty  years  he  devoted  his  entire  personal 
ministry  to  England,  Scotland,  and  Ireland.  Over  these 
he  was  continually  passing  and  repassing,  preaching, 
supervising  his  societies,  and  giving  direction  to  the 
formation  and  development  of  Methodism.  There  is 
hardly  a  shire  or  town  or  village  that  was  not  at  some 
time  visited  by  him  in  person.  The  success  that  atr 
tended  him  and  his  immediate  co-laborers  was  not  tempo- 
rary.    Every  year  added  to  Methodism  in  Great  Britain, 


28  AMERICAN  METHODISM. 

both  in  numbers,  moral  position,  and  resources ;  and  it 
now  counts,  in  its  various  branches,  more  than  eight 
hundred  thousand  members.  The  larger  part  of  these 
are  known  as  Wesleyan  Methodists.  The  remainder 
are  found  in  the  Primitive  Methodists,  United  Free 
Methodists,  Bible  Christians,  New  Connection,  and  Re- 
formed Union  Methodists,  all  of  which  hold  to  the 
doctrines,  profess  the  experience,  and  call  themselves  the 
followers,  of  Wesley.  These  hundreds  of  thousands  are 
ministered  to  by  more  than  ten  thousand  preachers,  itin- 
erant and  local, — men  who  for  general  intelligence,  zeal 
in  God's  service,  and  purity  of  character,  will  not  suffer 
by  a  comparison  with  the  same  number  of  ministers  in 
any  other  branch  of  the  Christian  Church.  The  Meth- 
odistic  communities  of  Great  Britain  are  provided  with 
not  less  than^ye  thousand  chapels,  located  in  every  part 
of  the  kingdom,  some  of  which  are  very  large,  and  ca- 
pable of  accommodating  from  three  to  four  thousand 
persons.  Every  sabbath  these  chapels  are  opened,  and 
the  sons  of  Wesley  preach  there  his  old  favorite  themes, 
—  "  a  free,  a  present,  and  a  full  salvation." 

In  these  chapels,  or  in  other  convenient  places,  the 
Methodism  of  Great  Britain  has  over  eight  thousand 
Sunday  schools,  attended  by  six  hundred  thousand  schol- 
ars, taught  by  nearly  one  hundred  thousand  faithful  and 
godly  teachers.  Methodism  has  always  been  a  zealous 
advocate  for  the  religious  education  of  the  young.  Wes- 
ley, though  a  very  old  man  at  the  introduction  of  Sun- 
day schools,  cordially  approved  them,  and  seemed  to 
have  a  prophetic  vision  of  the  great  influence  they  were 
soon  to  have  in  the  church.  A  Wesleyan  woman  was 
an  important  assistant  of  Robert  Raikes  in  first  found- 
ing them  in  Gloucester.    With  such  a  system  of  religious 


AMERICAN  METHODISM.  29 

instruction,  including  all  its  appliances,  catechetical  and 
textual,  and  with  a  periodical  and  volume  literature 
adapted  to  the  taste  and  culture  of  the  young,  more 
extensive  than  any  similar  agency  in  the  kingdom,  what 
a  controlling  and  sanctifying  influence  must  be  exerted 
by  these  schools  on  the  formative  mind  and  heart  of  the 
nation ! 

John  Wesley  was  the  great  pioneer  in  the  diffusion  of 
a  cheap  religious  literature  among  the  people.  He  pre- 
pared it  for  the  press,  printed  it,  and  taught  his  preach- 
ers how  to  distribute  it.  He  insisted  that  they  should 
"leave  no  stone  unturned"  in  scattering  the  printed 
truth.  He  did  more  than  any  other  man  in  England  to 
popularize  general  reading  among  the  masses.  His  ear- 
lier adherents  came  mostly  from  a  class  who  were  not 
familiar  with  books;  but  he  and  his  itinerants  encour- 
aged them  to  cultivate  a  taste  for  reading,  and  furnished 
them  with  the  material,  especially  with  works  "  tending 
to  godliness."  His  successors  have  followed  in  his  track. 
The  Methodistic  literature  of  Great  Britain  is  classical, 
pure,  and  attractive.  While  its  ministers  are  speaking 
from  the  pulpit  and  class-room,  the  Methodist  press  is 
giving  a  broadcast  distribution  to  a  sound  religious,  in- 
spiring and  conserving  literature.  Go  where  you  may 
into  any  dwelling  of  Methodists  throughout  the  king- 
dom, be  it  ever  so  mean  or  humble,  and  you  will  find  this 
literature ;  and  the  occupants,  prompted  by  their  reli- 
gion, have  been  taught  to  read  and  to  appreciate  it. 

But  the  most  noticeable  feature  of  British  Methodism 
is  its  missionary  spirit,  and  its  organized,  effective  mis- 
sionary work.  It  takes  the  lead  of  all  other  churches 
in  missionary  movements.  From  its  origin,  Methodism 
has  been  characterized  for  its  zeal  in  propagandism.     It 


30  AMERICAN  METHODISM. 

has  always  been  essentially  missionary.  But,  for  many 
years,  the  direction  of  its  efforts  was  almost  exclusively 
to  the  home  population.  After  the  death  of  Wesley,  the 
grand  idea  of  foreign  evangelization  began  to  possess  the 
minds  of  his  followers.  Providence  opened  the  way  for 
its  development.  The  great  Wesleyan  Missionary  Society 
was  formed,  and  thenceforth  the  noblest  phase  of  Wes- 
leyan Methodism  was  its  missionary  work.  It  has  so 
permeated  all  the  societies,  and  taken  such  systematic 
form,  that  every  child  and  adult,  every  church  and  indi- 
vidual, under  the  influence  of  Methodism  in  Great  Britain, 
contributes  regularly  to  its  funds.  The  receipts  of  this 
society  are  now  about  a  million  and  a  half  dollars,  an- 
nually. It  has  an  aggregate  of  more  than  ^ye  hundred 
missionary  circuits,  and  nearly  two  thousand  salaried 
missionary  laborers,  of  whom  about  eigld  hundred  are 
regular  preachers.  It  has  over  one  hundred  and  fifty 
thousand  communicants  on  its  mission  stations,  nearly 
four  thousand  chapels  and  preaching  places,  and  about 
one  hundred  and  twenty  five  thousand  children  under  its 
instruction.  A  people  who  can  sustain  such  a  work- 
ing force  Abroad,  and  continually  increase  its  resources 
for  doing  it,  must  have  a  vitality  and  energy  at  home, 
and  be  itself  thoroughly  infused  with  the  spirit  and 
activity  of  Christianity.  We  do  "  not  gather  grapes  of 
thorns,  or  figs  of  thistles." 

But  the  eflect  of  such  vast  missionary  efforts  has  not 
been  confined  to  its  direct  objects  abroad.  "  He  that 
watereth  hath  himself  been  watered."  The  reflex  in- 
fluence has  been  to  stimulate  and  increase  the  piety  of 
Methodism  in  the  British  Isles.  And,  still  more,  it  has 
imparted  an  almost  rival  spirit  for  evangelical  propa- 
gandism  in  all  the  various  sects  of  the  realm. 


AMERICAN  METHODISM.  31 

The  present  moral  power  of  Methodism  in  Great 
Britain  may  not  be  reckoned  by  statistics  ;  that  this  power 
is  great,  is  a  fact  "  known  and  read  of  all  men."  Meth- 
odism deals  with  the  masses  of  the  people,  educating,  re- 
forming, elevating,  and  conserving  them.  The  masses 
of  Great  Britain  are  to-day  the  agencies  that  are  popu- 
larizing the  thought  and  habits  and  government  of  the 
kingdom.  No  hasty  attempt  can  be  made  to  subvert 
order,  or  produce  anarchy,  but  Methodism  stands  ready 
with  an  arresting  power  to  prevent  it.  All  the  great 
moral  reforms  that  have  given  to  England  a  deserved 
pre-eminence  among  the  nations,  from  the  movements 
for  the  destruction  of  slavery  to  every  measure  to  im- 
prove or  alleviate  the  condition  of  the  home  population, 
have  been  largely  aided  by  the  co-operation  and  sup- 
port of  Wesleyan  Methodism. 

That  Avhich  is  most  of  all  its  praise  and  its  glory, 
English  Methodism  continues  to  cultivate  and  cherish 
the  primitive  spirituality  and  religious  experience  of  its 
founder.  While  girding  itself  to  send  abroad  the  word 
of  life  to  all  people,  it  keeps  and  feeds  the  pure  fire  of 
devotion  upon  its  domestic  altars.  It  keeps  steadily  at 
the  original  work  of  saving  souls.  The  same  gospel 
ring  is  heard  every  sabbath  in  its  five  thousand  chapels, 
that  characterized  Wesley's  first  sermon  on  Hannani 
Mount,  Kingswood ;  the  same  religious  experience,  of  a 
divine  assurance  of  an  inward  salvation,  that  Wesley 
first  found  to  be  his,  in  Aldersgate  Street,  London,  in 
1739,  is  still  told  in  thousands  of  weekly  class-meetings. 
There  is  the  same  heavenly  psalmody,  sung  by  hundreds 
and  thousands  together,  attesting  to  the  heart  worship 
of  its  offerers,  that  was  heard  in  the  old  foundry  of 
Moorfields  a  century  and  a  quarter  ago.     There  is  now 


32  AMERICAN  METHODISM. 

seen  the  same  transforming  power  of  the  truth  in  the 
many  converts  of  Methodism,  the  same  spirit  of  revival, 
the  same  joyful  Christian  fellowship,  that  characterized 
the  fruits  of  Nelson's  labors  in  Yorkshire  and  Lincoln- 
shire, in  Newcastle  and  Leeds.  Sucli  is  Methodism,  and 
the  influence  it  is  exerting  on  Great  Britain,  at  the  pres- 
ent day. 

What  is  Methodism  on  the  American  continent  ? 
The  answer  to  this  will  embrace  flicts  that  show  their 
importance  and  interest  to  the  statesman,  the  moralist, 
the  philosopher,  the  patriot,  and  the  Christian.  No  im- 
partial history  can  be  written  of  the  American  people 
for  the  last  century  without  recounting  much  of  the 
developing  agencies  of  Methodism.  The  evangelical 
movement  under  this  name,  that  so  reformed  the  reli- 
ious  character  of  Great  Britain,  has  repeated  its  work, 
on  a  larger  scale,  on  American  soil.  The  branch  that 
grew  out  of  the  parent  stock  has  rivalled  its  original 
in  strength  and  fruitfulness. 

The  centenary  jubilee  of  American  Methodism  has 
just  been  held.  Its  various  services  have  told  us,  in 
part,  what  Methodism  is.  They  have  uttered  their  tes- 
timony in  the  large  and  numerous  gatherings  of  the 
people  throughout  the  cities  and  towns  and  villages 
of  the  land.  Its  disciples  have  expressed,  in  these 
assemblies,  their  love  for  the  Methodistic  spirit,  their 
gratitude  for  its  fruits  in  themselves,  and  their  faith 
in  its  future  success.  In  the  gladness  of  their  hearts 
they  have  said  to  each  other,  "  Come,  let  us  sing  unto 
the  Lord  a  new  song."  It  has  rung  through  the  val- 
leys, and  sounded  along  the  hillsides ;  the  cities  have 
caught  the  strain,  and  shouted  it  back  to  the  prairies; 
from  the   Atlantic   to   the  Pacific,  sweeping   over   the 


AMERICAN  METHODISM.  33 

lakes  and  by  the  river  courses,  has  been  heard  the  glad 
anthem,  "  Come,  let  us  sing  nnto  the  Lord ;  let  us  make 
a  joyful  noise  to  the  Eock  of  our  salvation;  let  us  come 
before  his  presence  with  thanksgiving ;  let  us  make  a 
joyful  noise  to  him  with  psalms.  For  he  is  our  God, 
and  we  are  the  people  of  his  pasture  and  the  sheep  of 
his  hand."  No  such  celebration  of  religious  successes 
has  ever  been  made  in  this  or  any  other  country, —  so 
universal,  so  harmonious,  and  so  inspiriting. 

This  great  jubilee  has  given  an  opportunity  to  say 
in  another  way  what  Methodism  is.  While  those  not 
immediately  engaged  in  its  services,  or  others  who 
were  ignorant  of  the  economy,  the  history,  the  statis- 
tics, and  the  mind  of  Methodism,  have  inquired,  "What 
of  this  people?"  the  centenary  festival  has  afforded 
a  proper  occasion  for  its  friends  to  respond  to  the  in- 
quiry, and  to  instruct  the  uninformed. 

The  pulpit,  the  platform,  and  the  press  have  spoken 
out  plainly  and  emphatically,  and  rehearsed  the  won- 
derful phases  of  Methodist  history.  They  have  told  of 
its  influence  in  forming  the  character,  and  in  securing 
the  prosperit}^,  of  the  American  nation ;  how  it  has 
inspired  the  energy,  and  given  direction  and  balance 
to  the  efforts,  and  touched  with  beauty  the  individual 
or  corporate  labors,  that  have  made,  and  will  make,  the 
people  opulent  in  their  greatness.  They  have  recounted 
the  multitudes  that  have  been  brought  by  Methodism 
from  the  ways  of  sin  to  the  profession  and  practice  of 
godliness.  Not  in  boasting,  but  with  honest  truth,  they 
have  spoken  of  its  superior  numbers,  its  efficient  ])oYity,. 
and  its  ascendency  in  influence  over  the  other  religious 
denominations  of  the  land ;  and  they  have  urged  these- 


34  AMERICAN  METHODISM. 

as  reasons  for  its  great  responsibility,  and  their  expect- 
ations of  its  future  usefulness. 

Again,  the  centenary  year  has  told  ns  what  Ameri- 
can Methodism  is  in  the  great  and  grand  commemora- 
tive enterprises  it  has  projected.  Gratitude  is  both 
demonstrative  and  monumental.  While  the  people 
have  been  responding  to  the  promptings  of  a  thankful 
heart  in  songs  of  praise  and  mutual  congratulations 
for  what  Methodism  has  done  for  them,  they  have  been 
devising  "  liberal  things  "  to  tell  to  posterity  that  their 
gratitude  v/as  "  not  in  word  only,  but  in  deed  and  in 
truth."  IIow  noble  and  liberal  have  been  the  material 
offerings  of  this  jubilee  year  !  How  vast  the  plans  for 
church  extension !  How  grand  the  schemes  for  the 
promotion  of  education !  How  generous  the  millions 
of  dollars,  voluntarily  offered,  to  further  these  plans, 
and  accomplish  these  schemes,  that  the  heart  has  de- 
vised !  Yet  they  have  all  been  responsive  to  show 
what  Methodism  is,  and  have  assured  us  what  is  its  in- 
telligence and  spirit,  what  its  strength  and  resources, 
what  its  princijDles  and  piety. 

One  hundred  years  ago,  Philip  Embury  preached  the 
first  sermon  of  a  follower  of  Wesley  in  the  Western 
World.  It  was  addressed  to  an  extemporized  audience 
of  four  persons,  —  poor  emigrants  of  the  Emerald  Isle, 
in  a  humble,  retired  dwelling  in  the  future  metrop- 
olis of  the  country.  The  preacher  and  hearers  were 
without  social  or  monetary  influence  in  the  land  of 
their  adoption.  His  preaching  was  only  the  untrained 
teaching  of  a  working  layman  of  an  unknown  sect, 
without  position,  without  ecclesiastical  organization,  and 
without  recognition  by  the  churches  of  the  land.  The 
witnesses  among  the  people,  at  that  time,  to  a  pure 


AMERICAN  METHODISM.  35 

evangelical  piety,  were  very  few ;  and  their  testimony 
to  its  renewing  power  was,  at  best,  hesitating  and 
equivocal.  The  corruptions  of  society,  the  bigotry 
and  formalism,  and  not  unfrequently  the  scepticism,  of 
what  professed  to  be  Christianity,  presented  to  the  lone 
"Wesleyan  a  very  unpromising  field  for  cultivation. 
What  was  his  success  ?     What  has  a  century  wrought  ? 

The  statistics  of  American  Methodism,  at  the  present 
time,  are  worthy  the  study  of  every  one  who  desires  to 
understand  the  philosophy  of  the  development  and  prog- 
ress of  Christianity  in  the  world.     Let  us  examine  them. 

It  is  proper  to  say  that  the  American  Methodistic 
family  is  divided  into  several  branches.  The  Methodist- 
Episcopal  Church,  out  of  which  all  the  others  have 
grown,  is  more  numerous  than  all  the  rest.  This  family 
is  not,  like  most  of  the  other  religious  sects  of  the  coun- 
try, chiefly  confined  to  some  particular  locality,  but 
spread  out,  in  nearly  equal  proportions,  into  every  part 
of  the  United  States,  and  of  the  colonies  of  Great  Brit- 
ain. Its  members  are  found  dwelling  in  the  borean  re- 
gions of  Labrador  and  Newfoundland,  scattered  in  good- 
ly numbers  through  the  Canadas,  and  a  majority  sect  in 
all  the  older  settled  parts  of  this  country,  —  in  the  Atlan- 
tic and  Gulf  States  ;  they  are  giving  a  forming  religious 
quality  to  the  new  Western  States ;  they  are  delving  in 
the  rich  mines  of  the  mountainous  territories,  and  have 
helped  to  construct  the  great  and  growing  States  of  the 
Pacific  coast.  They  are  a  homogeneous  element,  difilised 
through  all  the  population  speaking  the  English  tongue 
on  the  American  soil.  Though  differing  in  its  various 
branches  in  respect  to  some  phases  of  governmental 
pohcy,  this  Methodistic  family  is  essentially  one  church, 
holding  to  the  doctrines  of  Wesley,  preaching  in  his 


36  AMEPdCAN  METHODISM. 

style,  and  adopting  his  general  rules  as  its  ecclesiastical 
and  constitutional  bond. 

In  round  numbers,  this  great  church  has  over  two 
million  communicants :  their  increase  during  the  year 
1866  was  over  one  hundred  thousand.  It  has  not  less 
than  elijlit  millions  of  persons  attendant  on  its  ministry, 
and  receiving  their  religious  instruction  from  its  teach- 
ings. More  than  one-fifth  of  the  whole  American  popu- 
lation attend  the  Methodist  ministry.  Over  fifty  thou- 
sand sermons,  uttering  the  simple,  earnest,  evangelical 
truths  of  the  gospel,  are  delivered  by  Methodist  preach- 
ers on  every  sabbath  of  the  year,  from  Nova  Scotia  to 
the  Rio  Grande,  from  the  Eastern  to  the  Western  Ocean. 
This  Methodistic  body  have  more  than  twenty  thousand 
church  edifices,  some  of  them  of  great  capacity  and  in- 
viting structure,  into  wdiich  at  least  four  millions  of  the 
people  assemble  weekly  to  listen  to  the  word  of  life. 

Such  are  the  aggregate  numbers  of  Methodism,  in  re- 
spect to  its  ministry,  its  membership,  its  attendants,  and 
its  churches.  The  larger  part  of  these  are  connected 
with  the  Methodist-Episcopal  Church.  The  remaining 
part  are  identified  with  the  Methodist-Episcopal  Church 
South,  the  Protestant  Methodists,  the  EvangeUcal  Asso- 
ciation, the  Wesleyan  Methodists,  the  Free  Methodists, 
the  Primitive  Methodists,  the  African  Methodists,  and 
the  Zion's  Methodist-Episcopal  Church,  in  the  United 
States  ;  and  the  Wcslej^in  Methodists,  the  Methodist- 
Episcopal  Church,  the  New  Connection,  and  the  Primi- 
tive Methodists,  in  Canada ;  and  the  Wesleyan  Connec- 
tion, in  Eastern  British  America. 

Another  important  phase  of  statistical  Methodism  is 
the  exhibit  it  gives  of  relative  increase  in  the  different 
decades  for  the  last  eighty  years,  or  since  the  indepen- 


AMERICAN  METHODISM.  37 

dent  organization  of  the  Methodist-Episcopal  Church. 
And  especially  is  it  important,  in  comparing  this  in- 
crease with  the  increase  of  the  population  of  the  country 
during  that  time.  This  exhibit  appears  the  more  remark- 
able, when  we  take  into  the  account  that  America  has 
been  the  resort  of  emigrants  from  the  Old  World,  and 
that  its  increase  by  millions,  through  emigration,  has 
been  chiefly  by  those  of  the  Romish  faith.  Notwith- 
standing this,  the  ratio  of  increase  of  Methodism,  for 
these  several  decades,  has  averaged  to  the  increase  of 
population  as  nine  to  six. 

These  statistics  are  of  value  in  comparing  the  present 
number  of  Methodists  with  the  number  in  the  various 
communions  of  the  other  evangelical  churches  of  the 
countr}^  In  making  this  comparison,  we  must  not  for- 
get that  all  the  larger  denominations  had  a  long  start 
of  the  Methodist  in  the  race  of  progress.  They  were 
each  an  "  establishment "  when  Methodism  began.  Tak- 
ing the  best  tables  furnished  us  of  the  numbers  in  all 
the  other  Protestant  sects,  the  aggregate  of  Methodism 
to  all  these  is  as  two  to  jive,  and  its  ratio  of  increase  is 
as  two  to  one. 

We  pass  now  from  the  statistics  of  simple  numbers  to 
what  may  be  called  the  statistics  of  Methodistic  efforts. 
We  take  the  Methodist-Episcopal  Church  as  our  data, 
because  it  is  the  most  prominent,  most  systematic,  and 
the  best  reported,  of  any  branch  of  the  Methodist  family. 

We  ask,  first.  What  is  its-  position  as  a  missionary 
church  ?  It  is  not  half  a  century  since  its  first  distinc- 
tive missionary  organization.  Why  it  was  not  formed 
before  is  easily  understood  :  the  whole  church  organiza- 
tion was  a  missionary  structure.  The  field  before  it  re- 
quired its  development  in  a  regular  itinerant  propa- 


38  AMERICAN  METHODISM. 

gandism  through  the  new  .and  widely  extending  country. 
The  time  was  not  yet  for  a  separate  and  exclusively 
missionary  effort.  The  domestic  work  demanded  all  its 
resources  of  men  and  money.  In  1819,  the  Missionary 
Society  of  the  Methodist  Episcopal  Church  was  formed. 
Its  receipts  the  first  year  were  cir/Jd  hundred  and  twenty- 
three  dollars.  Its  estimated  receipts  for  the  year  1867 
are  one  million  dollars.  It  began,  and  for  some  years 
directed  its  efforts,  to  evangelize  the  Indian  tribes  of 
North  America.  It  has  now  become  a  grand  organiza- 
tion, domestic  and  foreign,  contemplating  the  evangeli- 
zation of  the  world.  It  has  missionaries  in  its  foreign 
fields ;  in  China,  India,  Africa,  Bulgaria,  Germany,  Switz- 
erland, Denmark,  Norway,  Sweden,  and  South  Amer- 
ica. It  is  but  a  few  years  since  the  most  of  these  became 
mission  stations ;  yet  the  society  has  in  these  countries 
one  hundred  and  sixty  missionaries,  and  over  seven  thou- 
sand church  members.  The  efforts  of  this  society,  itself 
almost  a  component  part  of  the  church,  are  given  large- 
ly to  domestic  missions.  The  demands  of  the  country, 
with  a  great  foreign  population,  and  the  large  number 
of  new  settlements,  require  it.  There  are  nearly  a  thou- 
sand missionaries  in  this  home  field ;  and  over  one  hun- 
dred thousand  communicants  in  these  domestic  missions, 
more  than  thirty  thousand  of  them  speaking  a  foreign, 
chiefly  tlie  German,  language. 

In  America,  as  in  Great  Britain,  the  missionary  work 
of  Methodism  is  not  wholly  computed  by  its  direct  re- 
sults on  the  objects  on  whom  it  is  bestowed.  It  pro- 
motes the  spiritual  health  of  all  the  Mcthodistic  commu- 
nities. The  idea  of  laboring  to  save  the  world  has  given 
enlarged  views,  and  produced  correspondingly  liberal 
schemes,  in  the  other  religious  enterprises  of  the  church. 


AMERICAN  METHODISM.  39 

The  praying  mind,  that  has  sought  God's  blessings  on 
others,  has  found  its  petitions  re-acting  in  blessings  on  it- 
self. The  missionary  spirit,  that  is  essentially  the  spirit 
of  Christ,  has  imparted  to  Methodism  more  of  his  self- 
denial,  his  charity,  and  his  zeal ;  and  the  missionary 
phase  of  Methodism  has  proved,  like  vigorous  exercise 
to  the  body,  an  increase  of  its  strength,  its  health,  and 
its  beauty. 

Methodism  is  the  most  active  and  extensive  ecclesias- 
tical educator  on  this  continent.  This  it  does  in  other 
ways  than  by  its  teachings  from  the  pulpit.  It  is  fore- 
most in  its  direct  efforts  to  impart  religious  instruction  to 
the  young,  in  establishing  institutions  of  superior  grade 
to  promote  general  education,  and  in  the  diffusion  of  a 
healthy  and  attractive  literature. 

It  has  always  given  much  attention  to  the  religious 
instruction  of  the  young.  In  its  first  discipline,  in  an- 
swer to  the  question,  "  What  shall  we  do  for  the  rising 
generation  ?  "  it  gave  directions  how  the  preachers  were 
to  "  meet  the  children  weekly  ;  "  how  '•'  prepare  instruc- 
tions for  them,"  and  "  to  talk  with  them  at  home."  As- 
bur}^,  the  apostolic  bishop,  was  the  first  in  this  country 
to  establish  a  Sunday  school.  The  denomination  has 
been  among  the  most  zealous  supporters  of  this  nur- 
sery of  the  church.  The  Methodist-Episcopal  Church 
alone  has  na^ivlj  fourteen  thousand  Sunday  schools,  with 
more  than  a  million  of  scholars,  and  over  one  hundred 
and  fifty  thousand  teachers.  Much  of  the  growth  of  the 
church  may  be  attributed  to  this  powerful  ngency.  Over 
twenty  five  thousand  converts  were  reported  the  last  year, 
through  its  instrumentality.  The  influence  of  these 
"Bible  schools"  on  the  intelligence  and  piety  of  the 
whole  church  cannot  be  told  in  numbers.     Its  reacting 


40  AMERICAN  METHODISM. 

effect  on  the  evangelical  spirit  and  zeal  of  the  teachers, 
real  ''  lay  pastors,"  must  be  very  great. 

American  Methodism  is  a  vigorous  laborer  for  general 
education.  The  Wesleys  were  educated  men,  and  sought, 
from  the  comuiencement  of  Methodism,  to  found  schools 
and  to  encourage  learning.  Its  mission,  however,  for 
many  years,  seemed  to  be  more  exclusively  evangelical ; 
yet  one  of  the  first  movements  of  the  Methodist-Episco- 
pal Church  was  to  found  a  college.  It  was  burned  down, 
and,  after  beiug  rebuilt,  was  burned  again.  This  seemed 
to  be  the  voice  of  Providenc(5,  that  the  time  had  not 
come  for  the  church  to  devote  its  energies  to  general 
education.  A  sentiment  adverse  to  any  efforts  in  this 
direction  prevailed  for  a  quarter  of  a  century.  But  the 
work  could  not  be  longer  delayed.  Many  of  the  lead- 
ing minds  of  the  church  saw  its  importance,  and  engaged 
in  it.  Seminary  after  seminary  was  established,  college 
after  college  was  founded ;  and  now  Methodism  is  the 
greatest  ecclesiastical  patron  of  such  institutions  in  the 
country.  It  has  tldrty-Jive  colleges,  and  one  hundred  and 
forty  academies,  with  nearly  a  thousand  instructors,  and 
about  thirty  thousand  students.  The  contributions  of 
the  centenary  year  will  add,  at  least,  three  millions  of 
dollars  to  the  endowments  of  these  institutions,  and  give 
them  new  and  unprecedented  vigor.  The  influence  of 
such  extensive  educational  provisions  on  the  intellectual, 
as  well  as  moral  and  social,  character  of  the  nation  can 
hardly  be  estimated. 

The  press  has  been  another  educator  in  the  hands  of 
Methodism.  We  have  already  referred  to  the  efforts  of 
Wesley  to  make  the  press  turn  preacher.  It  was  natural 
that  his  followers  in  America  should  do  the  same  thing; 
not  because  they  were  simple  imitators,  but  because  they 


AMERICAN  METHODISM.  41 

saw  it  was  a  good  way  to  do  their  work,  and  spread 
scriptural  holiness  over  the  land.  Almost  immediately 
after  the  organization  of  the  church,  they  initiated  a 
plan  for  printing  and  circulating  books.  The  connec- 
tional  economy  of  the  church  provided  great  facilities 
for  making  the  plan  successful.  By  it,  a  literature  has 
been  given  the  country  that  has  essentially  aided  in  ed- 
ucating the  people  in  the  doctrines  of  Methodism,  and 
making  the  church  homogeneous  in  creed  and  govern- 
ment. This  "  book  concern "  of  the  Methodist-Episco- 
pal Church  has  become  a  great  American  institution, 
—  the  largest  of  any  religious  publishing-house  in  the 
world.  It  issues  more  than  two  thousand  different  kinds 
of  printed  volumes,  and  over  a  thousand  varieties  of 
tracts,  in  the  English  and  other  languages.  Its  periodi- 
cals —  quarterly,  monthly,  semi-monthly,  and  weekly  — 
have  a  greater  extent  of  circulation  than  any  similar 
publications  in  the  nation.  Its  great  capital,  and  able 
corps  of  agents,  editors,  and  clerks,  with  its  facility  of 
distribution  through  the  preachers,  make  it  a  mighty  de- 
nominational agency  to  form  and  to  encourage  the  taste 
for  instructive  reading  among  the  masses  of  the  people. 
Dr.  Stevens  says,  "  If  Methodism  had  made  no  other  con- 
tribution to  the  progress  of  knowledge  and  civilization 
in  the  New  World  than  that  of  this  powerful  institution, 
this  alone  would  suffice  to  vindicate  its  claim  to  the  re- 
spect of  the  enlightened  world." 

Passing  from  these  great  enterprises,  its  grand  mis- 
sionary scheme,  and  its  extensive  agencies  of  education, 
the  influence  of  which  can  only  be  partly  computed  by 
numbers,  we  notice  other  important  elements  of  power 
in  American  Methodism. 

The   American   people   have  been  distinguished  for 


42  AMERICAN  METHODISM. 

their  material,  social,  and  civil  progress.  Methodism 
has  taken  a  prominent  part  in  this  work  of  progress.  It 
is  a  fact,  to  which  history  furnishes  no  exception,  that 
the  condition  of  the  vState,  the  quality  of  social  life,  and 
the  standard  of  morals,  of  any  people,  are  mainly  deter- 
mined by  the  characteristics  of  its  religion.  In  respect 
to  its  influence  on  these,  Methodism  has  a  good  record. 
The  great  moral  enterprises  that  have  so  distinguished 
the  present  century  have  found  in  Methodism,  either  a 
leader  or  a  firm  supporter.  The  Methodist-Episcopal 
Church  has  been  foremost  in  its  loyal  and  patriotic  sup- 
port of  a  free  government,  and  of  equal  rights  to  all.  It 
has  had  a  decided  and  outspeaking  voice  against  every 
kind  of  immorality.  It  has  wrought  vigorously  to  ele- 
vate and  sanctify  the  domestic  relations  of  life. 

It  is  the  glory  of  Methodism  that  it  takes  hold  of  the 
masses  of  the  people,  not  excepting  the  lowest  grades 
of  society ;  and  whomsoever  it  reaches,  it  elevates  by  its 
religious  and  educational  instrumentalities  to  a  higher 
plane  of  respectability  and  power.  Not  many  of  the 
great  and  noble  have  been  brought  into  its  connnunion ; 
but  it  hfxs  the  greater  honor  of  having  made  them  out 
of  its  members.  It  has  furnished  men  to  occupy  the 
high  places  of  executive  trust  in  the  General  and  State 
governments.  It  has  given  some  of  the  most  enlightened 
jurists  of  tlie  nation.  The  national  and  local  legisla- 
tures have  been  well  represented  by  the  followers  of 
Wesley.  The  learned  professions  have  been  honored 
by  Methodists. 

But  it  is  not  in  these  men  that  Methodism  has  its 
greatest  honor,  nor  by  Avhom  it  is  doing  the  greatest 
good.  Its  mission  is  to  the  many,  and  its  efforts  are 
chiefly  to  improve  the  rank  and  condition  of  the  "  com- 


•  AMERICAN  METHODISM.  43 

mon  people."  Among  these  it  finds  the  great  producing 
power  of  the  wecalth  of  the  nation.  It  increases  this 
wealth,  and  gives  it  an  equality  of  distribution,  by  mak- 
ing its  subjects  sober,  provident,  and  frugal.  Its  con- 
verts are  found  in  all  the  departments  where  genius, 
industry,  and  honest  labor  find  a  remunerative  reward. 
It  does  indeed  find  few  iniUionnaires,  but  it  makes 
many.  With  such  a  general  diffusion  of  material  re- 
sources, and  tending  to  increase  them,  among  two 
millions  of  communicants  and  eight  millions  of  adhe- 
rents, and  in  a  country  where  the  caste  of  eminent 
wealth  is  but  partially  felt,  it  cannot  be  a  doubtful  prob- 
lem, what  is  the  improving  agency  of  Methodism  on  all 
the  industrial  enterprises  of  the  nation. 

All  these  infiuences  of  Methodism  to  which  we  have 
referred,  are  only  its  concomitant  blessings,  —  its  collat- 
eral results.  Its  great  glory  is  in  its  direct  and  success- 
ful efforts  to  lead  men  from  the  practice  of  sin  to  the 
knowledge  of  God.  Its  work  is  to  "  save  sinners."  Its 
other  benefits  flow  from  this.  It  begins  legitimately  to 
"  make  the  tree  good  that  its  fruit  may  be  good  also." 
Does  it  retain  its  primitive  efficiency  in  doing  this? 
Has  it  the  same  adaptive,  inventive,  and  active  evangel- 
ical spirit  of  the  fathers  ?  Are  the  Methodistic  commu- 
nities as  devout  and  spiritual-minded  ?  Are  its  minis- 
ters as  zealous  and  holy  ?  and  are  they  as  direct  in  their 
preaching  ?  Are  the  lives  of  Methodists  as  God-fearing 
and  consistent?  Is  Methodism  itself  as  aggressive  on 
the  ranks  of  the  ungodly  and  wicked,  and  as  earnest  in 
turningc  them  to  Christ,  as  it  was  in  former  times  ?  Croak- 
ers  and  grumblers  abound  in  all  ages,  and  there  may  be 
some  who  would  give  a  negative  answer  to  these  ques- 
tions.    It  may  be  difficult  to  furnish  affirmative  proof  to 


44  AMERICAN  METHODISM. 

them  in  a  single  sentence.  Our  response,  in  brief,  shall 
be,  look  at  the  revivals  of  religion  under  Methodistic 
auspices,  that  continue  to  prevail  in  all  parts  of  the 
land ;  and  look  at  the  increase  of  more  than  one  hundred 
thousand  converts  in  the  Methodist-Episcopal  Church, 
during  the  last  year,  —  by  far  the  largest  annual  in- 
crease of  members,  with  one  exception,  since  the  church 
was  formed. 

What  a  change  has  been  wrought  in  a  century !  Em- 
bury's first  sermon  to  four  hearers  was  in  a  private  room. 
How  soon  that  room  became  too  small  for  the  company 
that  assembled  to  hear !  How  soon  the  more  commo- 
dious "  rigging-loft "  proved  too  strait  for  the  crowd  ! 
How  soon  the  fliith  and  zeal  of  the  saints  had  laid  the 
foundations  of  their  first  church,  and  from  it  sounded 
out  the  word  of  the  Lord  to  all  the  inhabitants  of  the 
land  !  "  Who  shall  count  the  dust  of  Jacob,  and  the 
number  of  the  fourth  part  of  Israel  ?  Behold,  the 
people  shall  rise  up  as  a  great  lion,  and  lift  up  himself 
as  a  young  lion."  That  mother  church  has  multiplied 
itself  till  the  same  sonsrs  that  echoed  from  its  walls  are 
repeated  in  twenty  thousand  churches  from  the  arctic 
to  the  tropic  zones.  The  successors  of  that  first  lay 
preacher  on  American  soil  minister  at  their  altars,  and 
proclaim  the  same  "free,  present,  and  full  salvation." 
The  little  class  that  he  formed  of  four  members  has  over 
Jifty  thousand  duplicates  which  act  as  social  guardians 
of  spiritual  life,  to  keep  alive  the  religious  fire  in  the 
•hearts  of  two  millions  of  devout  Christians.  The  bigot- 
ry, formalism,  and  scepticism  of  the  churches  then  exist- 
ing, with  which  he  had  to  contend,  have  given  place  to 
the  truths  of  the  itinerant's  message ;  and  these  churches 


AMERICAN  METHODISM.  45 

have  been  permeated  and  invigorated  by  a  measure  of 
his  spiritual  power.  The  intrepid  evangehst  of  Method- 
ism has  proved  himself  equal  to  every  demand  on  his 
ministry.  He  has  entered  every  open  door,  and  gath- 
ered into  his  Master's  garner  from  every  ripening  field. 
He  has  gone  out  with  the  countless  emigrations,  and  in 
the  rude  cabin  of  the  pioneer,  or  to  the  rustic  assemblage 
of  the  settlers  on  the  prairies,  has  spoken  words  that  in- 
fused a  Christian  quality  in  the  developing  civilization  of 
the  great  Western  States.  He  has  found  out  the  abodes 
of  poverty  and  depravity  in  the  full  city,  and,  through  the 
word  of  the  Lord,  lifted  up  their  wretched  victims  to  a 
state  of  comfort  and  purity.  Wherever  wickedness  has 
consorted,  in  high  places  and  in  low,  his  warning  voice 
has  been  heard,  crying,  "  Turn  ye,  turn  ye,  from  your 
evil  ways  !  "  He  has  set  his  face,  like  a  flint,  against 
every  form  of  social  and  confederate  crimes,  and  become 
a  leader  in  reforms  from  national  sins.  He  has  lifted 
up  the  cross  of  Christ  in  every  place  and  to  every 
class,  as  the  remedy  for  every  woe,  and  declared  it  to 
be  the  power  of  God  unto  salvation  to  every  one  that 
believeth.  Hundreds  of  thousands  have  received  the 
truth  from  his  lips,  and  are  now  reaping  its  fruition  in 
an  endless  life ;  and  millions  more  are  now  living 
witnesses  to  their  fellow-men  of  its  renewing  and  sav- 
ing energy. 

The  formation  of  that  little  class  was  only  initiative  and 
experimental.  What  will  come  of  it  ?  said  every  one  of 
its  members.  An  ecclesiastical  establishment  has  grown 
from  it,  with  an  irrepressible  spirit  of  propagandism,  and 
with  ever-increasing  means  for  conquests  for  Christ 
throughout  the  world.  All  that  composed  that  class 
were  poor :  they  cried  to  the  motherland,  "  Come  over 


46  AMERICAN  METHODISM. 

and  help  us."  Their  successors,  through  the  profitable- 
ness of  godliness,  are  now  rich  in  this  world's  goods,  and 
are  in  turn  sending  out  missionaries  to  every  clime.  The 
walls  of  that  first  church  were  built  by  contributions, 
chiefly  from  those  without  its  own  communion.  Now, 
from  its  own  resources,  Methodism  is  dedicating  to  God's 
worship  a  new  church  on  every  day  of  the  year.  There 
were  then  no  specially  organized  efforts  to  save  th.e 
young,  —  the  day  of  sabbath  schools  had  not  dawned. 
Now  a  million  and  a  half  of  children,  instructed  each 
sabbath  in  the  truths  of  Christianity,  and  becoming  the 
subjects  of  its  power,  are  making  the  sabbaths  and  the 
temples  vocal  with  the  praises  of  the  Most  High.  Then 
the  country  was  only  sparsely  settled,  and  the  dwellers, 
in  provinces,  Avere  only  along  the  Atlantic  Coast.  Now 
the  provinces  have  become  a  great  nation,  reaching  from 
sea  to  sea,  and  with  a  domain  and  wealth  greater  than 
empires :  but  Methodism  has  "  lengthened  its  cords  and 
strengthened  its  stakes,"  co-extensive  with  the  vastly 
spreading  State  ;  and  multiplied  its  converts  with  a 
greater  ratio  than  the  rapidly  increasing  population  ;  and, 
by  its  bold  and  vigilant  evangelism,  has  moulded  the 
character,  and  given  prosperity  and  order  to  the  institu- 
tions and  the  energies,  of  the  leading  nation  of  the  world. 
From  this  view  of  what  Methodism  now  is,  we  naturally 
turn  to  inquire  what  was  the  great  vital  force  that  pro- 
duced it,  —  what  was  its  origin. 


CHAPTER    n. 


THE   TRUE    ORIGIN  AND    VITAL  FORCE   OF   METHODISM. 
"  For  we  cannot  but  speak  the  things  we  have  seen  and  heard." 

^J^-^^^  9  HE  beginning  of  Methodism  was  attended 
with  some  remarkable  phenomena.  Three 
men,  without  any  apparent  distinction  ex- 
cept that  which  attaches  to  every  priest 
of  the  EstabHshed  Church,  began  at  the 
same  time  to  preach  in  the  churches  of 
England,  and  in  the  open  air  where  the 
churches  were  denied  them.  Their  min- 
istrations were  soon  extended  to  all  parts 
of  England,  Wales,  and  Ireland.  Extraor- 
dinary numbers,  such  as  attend  no  other  preachers, 
congregated  to  hear  them.  Many  of  their  hearers 
became  intensely  interested  in  what  they  taught,  and 
were  extraordinarily  affected  by  it.  Their  influence 
on  the  communities  was  very  diverse.  Some  who  had 
hitherto  professed  to  be  religious  disavowed  the  worth 
of  their  former  professions,  and  declared  that  they  had 
found  a  "better  way."  Thousands  who  had  lived  in 
gross  wickedness  gave  themselves  to  devout  praying 
and  godly  living.  Many  others  were  instigated,  with 
almost  fiendish  hatred,  to  persecute  with  violence,  and 
in  various  ways,  these  new  preachers  and  their  converts. 
The  learned,  generally  affecting  to  despise  the  itinerants 


48  AMERICAN  METHODISM. 

and  their  work,  nevertheless  wondered  at  their  success, 
and  speculated  concerning  it.  Most  of  the  members  of 
the  existing  churches  were  aroused  to  astonishment  by 
what  they  saw,  and,  with  various  views,  were  in  doubt 
respecting  the  character  of  the  new  movement.  The 
excitement  continued,  and  all  parts  of  the  kingdom 
Avere  similarly  affected.  The  multitudes  of  adherents 
to  the  new  preachers,  and  multitudes  who  were  not 
adherents,  confessed  that  their  preaching  produced  a 
great  and  radical  improvement  in  the  manners  and  lives 
of  all  who  received  it.  Such  was  the  beginning  of 
Methodism. 

What  made  these  phenomena  more  wonderful  was 
that  these  preachers  did  not  teach  new,  but  old  truths. 
Their  theology  was  the  same  that  had  been  professed  by 
the  churches,  and  incorporated  into  the  creeds  and 
catechisms  of  the  churches,  for  two  centuries.  Yet  no 
such  results  as  they  produced,  in  kind  or  degree,  had 
been  produced  by  the  preaching  of  the  established  and 
existing  clergy. 

If  we  can  ascertain  what  it  was  that  made  this  differ- 
ence between  the  old  and  new  preachers,  and  between 
the  effects  of  their  preaching,  we  shall  probably  be  able 
to  determine  what  was  the  true  origin  of  3fefhodism. 

We  think  we  shall  find  this  difference  to  be,  that  the 
Wesleys  and  Whitefield  were  inspired  to  preach  as  they 
did  by  a  divine  renewing  power  upon  their  own  hearts; 
and  that  the  existing  clergy,  wanting  this  experience  of 
"  power,"  lacked  also  this  inspiration.  The  secret  of  the 
marvellous  success  of  the  itinerants  is  revealed  in  that 
they  insisted  that  the  same  divine  renewing  power  that 
they  felt  was  essential  to,  and  the  privilege  of,  all  men, 
even  of  the  worst,  and  that,  without  it,  men  were  not 


AMERICAN  METHODISM.  49 

«■ 

Christians,  but  the  children  of  wrath  and  condemnation. 
But  this  doctrine,  either  its  truth  or  its  importance, 
was  not  so  taught  by  the  existing  elergy.  The  utter- 
ance of  a  truth  that  brought  God  consciously  nigh  to 
the  people,  and  was  confirmed  with  the  assurance  of  its 
certainty  by  the  testimony  of  those  who  had  proved  it, 
with  the  offer  of  the  knowledge  of  its  supernatural  reali- 
ty to  all  who  would  repent  and  believe  in  Christ,  and 
enforced  by  the  Spirit  of  God  on  the  hearts  of  the  peo- 
ple, was  the  true  cause,  or  real  philosophy,  of  the  results 
that  followed.  The  preaching  was  indeed  new,  for  the 
people  had  not  been  so  taught ;  but  it  met  the  conscious 
want  of  the  soul, —  it  was  a  religion  to  be  "  felt  and  seen." 
It  revealed  to  men,  first,  a  sense  of  the  terrible  reality 
that  they  were  far  from  God  in  their  sins  ;  but  it  next 
awakened  in  them  an  earnest  desire  to  be  brought  nigh 
to  him,  and  made  them  cry  out,  "  What  must  we  do  to 
be  saved  ? " 

When  John  Wesley,  speaking  of  his  own  conversion, 
said,  "  I  felt  my  heart  strangely  warmed ;  I  felt  an 
assurance  that  Christ  did  take  away  my  sins, "  he  was 
only  stating  an  experience  that  was  to  fit  him,  and  every 
successor  of  his,  to  preach  the  gospel  with  "  the  demon- 
stration of  the  Spirit  and  with  ♦  power."  He  was  only 
stating  an  experience  that  must  be  enjoyed,  and  is  rad- 
ically necessary,  in  order  to  be  a  Methodist. 

Whoever  fails  to  appreciate  the  fact,  that  Methodism 
is  a  religion  of  scmctification,  that  it  is  more  than  a  mere 
educator  of  truths  scripturally  orthodox,  or  of  forms 
scripturally  consistent ;  whoever  fails  to  see  that  it  is 
more  than  an  organization  well  adapted  to  preserve  and 
extend  a  system  of  faith,  —  will  fail  to  apprehend  what  is 
its  chief  excellence,  its  vital  force,  —  that  it  is  Christ  in 

7 


50  AMERICAN  METHODISM. 

man ;  and  'will  fail  also  to  account  for  its  origin,  its 
growth,  and  its  efficiency  in  the  world.  And,  further- 
more, he  will  fail  to  see  what  it  is  that  gives  to  Method- 
ism much  of  its  distinction  in  comparison  or  in  contrast 
with  the  other  ecclesiastical  systems  of  Christendom. 

A  careful  student  of  church  history  will  easily  per- 
ceive that  every  ecclesiastical  organization  has  grown 
up,  and  become  what  it  is,  by  the  influence  of  some 
peculiar  fundamental  dogma,  referring  either  to  doc- 
trine, experience,  or  practice.  They  may  each  hold 
some  opinions  common  to  most  of  the  others ;  but  there 
will  be  found  in  each  some  distinctive  peremptory 
truth,  that  has  given  to  it  what  may  be  called  its  char- 
acteristic quality,  and  that  has  had  a  conforming  influ- 
ence on  all  its  features,  whether  of  doctrine  or  practice. 
The  merits  of  a  church,  and  its  capability  to  grow  and 
to  be  permanent,  must  be  judged  by  the  truth  or  false- 
ness, the  strength  or  weakness,  of  this  characteristic 
and  ruling  dogma.  The  life-power  of  the  Romish 
Church,  for  instance,  is  in  the  asserted  authority  of  the 
priest,  "  to  bind  and  to  loose."  Romanism  teaches  an 
implicit  reliance  on  the  efficacy  of  a  priestly  hierarchy. 
Hence  it  makes  but  little  account  of  the  state  of  the 
hearts  of  its  subjects.  Calvinistic  churches  are  estab- 
lished on,  and  take  their  complexion  from,  the  doctrine 
of  the  "  absolute  sovereignty  of  God ; "  which,  eliminated, 
is  the  election  to  assured  salvation  of  an  unalterable 
number,  limited  and  fixed  before  the  foundation  of  the 
world,  and  the  predestination  or  permission  of  all  others, 
unredeemed,  to  perish  in  their  inborn  depravity. 
Though  admitting  the  importance  of  a  renewed  nature 
to  enter  on  eternal  life,  the  doctrine  of  "  sovereignty  " 
gives  to  none,  for  the  present,  an  assurance  of  eternal 


AMERICAN  METHODISM.  51 

salvation.  Lutheran  churches,  as  they  at  present  exist, 
are  built  on  the  fundamental  dogma  of  the  efficacy  of 
the  means  of  grace,  and  of  justification  by  faith  in  them. 
While  they  admit  the  possible  work  of  regeneration  by 
this  faith,  they  virtually  deny  the  essential  condition 
of  sanctification  as  a  qualification  for  present  accept- 
ance with  God.  The  Episcopal  Church,  divided  into 
High  and  Low  Church  sections,  tends  in  one  to  the 
Romish  side,  and  in  the  other  to  the  Calvinistic  or  Lu- 
theran side,  and  in  neither  one  makes  it  important  to 
be  renewed  in  heart  by  the  Spirit,  to  have  a  true 
Christian  character. 

The  one  controlling  doctrine  that  gives  distinctive- 
ness to  Methodism  is,  that  the  work  of  salvation  by 
Christ  depends  on  the  enlightening,  renewing,  and  sanc- 
tifying in  workings  of  the  Holy  Spirit ;  and  hence,  that 
the  individual  is  saved,  and  saved  only,  as  he  becomes 
the  subject  of  this  work  of  the  Spirit.  In  connection 
with  this,  it  teaches  also,  that  the  atonement  of  Christ 
hath  provided  that  every  man  may  receive  this  Spirit, 
and  become  the  subject  of  its  sanctification. 

Romanism  asserts  that  sin  can  only  be  destroyed  by 
the  fires  of  purgatory.  Calvinism  and  Lutheranism 
teach  that  it  remains  in  the  believer  till  death.  Meth- 
odism asserts  that  the  grace  of  Christ  can  "sanctify 
wholl}',"  "  here  and  now." 

These  distinctive  doctrines  that  we  have  ascribed  to 
Calvinism,  Lutheranism,  and  Wesleyanism  are  not  only 
true  in  their  application  to  the  churches  that  take  their 
tenets  from  the  men  who  give  them  names,  but  they 
can  each  be  directly  traced  to  the  personal  experience 
of  the  great  Reformers  themselves.  Calvin  sought  for 
"  subjection  to  the  will  of  God,"  and  taught  his  followers 


52  AMERICAN  METHODISM. 

to  seek  more  for  submission  to,  than  for  reception  of, 
the  grace  of  God.  Luther's  struggle  was  for  forgive- 
ness of  sin  ;  but,  with  his  interpretation,  it  was  more  "  a 
work  clone  for  him  than  clone  in  him,"  and  his 
followers  hold  rather  to  "justification  2^^^o  forma  than 
'pro  sjyiritu"  Wesley  sought  and  gained  a  higher  state, 
—  a  religious  consciousness  that  the  "  blood  of  Christ 
deanseth  from  all  sin : "  he  taught  his  followers  that 
they  were  to  know  an  inward,  as  well  as  outward  holi- 
ness. 

Wesley's  teachings  respecting  the  other  great  doc- 
trines of  Christianity  were  consistently  conformable  to 
his  teaching  of  this.  Did  he  speak  of  human  depravity, 
he  found  in  Christ's  renewing  grace  a  most  effectual 
remedy  for  our  depraved  nature.  He  held  with  tenacity 
to  the  necessity  of  repentance  and  faith ;  but  he  found 
in  the  former  the  true  preparation,  and  in  the  latter  the 
only  condition,  of  regeneration.  He  held  that  the  Spirit 
of  God  bore  witness  to  the  adoption  of  his  children ;  but 
he  held  that  it  was  consistent,  as  well  as  scriptural,  that 
the  Spirit,  working  in  man,  should  testify  to  its  own 
gracious  work.  He  taught  that  Christians  may  be 
made  perfect  in  love ;  and  he  found  this  a  proper  cor- 
ollary to  the  truth,  that  the  love  of  God  was  shed 
abroad  in  every  believer,  and  that  the  Word  had  fixed 
no  limit,  short  of  perfect  love,  to  which  a  renewed  heart 
should  asjDire.  Teaching  that  a  man  was  a  Christian  by 
sanctification,  in  obedience  to  the  truth,  and  not  in  some- 
thing irrespective  of  himself,  he  could  but  teach  also, 
that,  when  this  Christian  nature  was  destroyed  by  sin, 
there  was  no  certainty  of  final  salvation  but  in  a  future 
repentance  and  faith.  In  fine,  he  made  the  central 
doctrine  of  practical  Christianity  to  be  the  sanctification 


AMERICAN  METHODISM.  53 

of  the  heart,  through  the  Spirit,  by  faith  in  Christ ;  and 
he  found  these  other  doctrines  that  he  preached  to  be 
taught  in  the  word  of  God,  and  illustrated  and  en- 
forced, and  consistent  with  this. 

This  dogma,  if  any  please  so  to  call  it,  became  to  the 
"Wesleys  and  Whitefield  an  experienced  reality  that 
inspired  them  to  preach  it,  and  assured  them  in  com- 
mending it  to  all  who  would  hear ;  and  Methodism  itself, 
increasing  and  extending,  is  but  the  gathering  into 
church  relationship  all  those  who  become  partakers  of 
the  same  "  sanctification  through  the  Spirit." 

The  histories  of  the  founders  of  Methodism,  to  the 
time  when  they  began  field-preaching,  which  was  the 
first  signal  demonstrative  effect  of  Methodism,  show  what 
was  the  impelling  influence  that  moved  them  to  preach 
in  this  way.  But  these  histories  will  reveal  more. 
They  will  show  that  the  divine  accomj)animent  of 
their  word,  which  was  the  efficient  cause  of  their  suc- 
cess, was  given  to  them  as  converted  men,  and  that  one 
must  be  himself  the  recipient  of  grace  before  he  can 
impart  it  to  others.  The  Spirit  of  God  works  by  the 
fruits  of  the  spirit.  Both  the  Wesleys  and  Whitefield 
had  been  sincere  and  earnest  laborers  to  lead  others  to 
the  knowledge  of  religious  things.  Yet,  though  as 
indefatigably '  industrious,  on  this  line,  before  their 
conversion  as  after,  we  have  no  reason  to  suppose  that 
either  of  them  had,  to  this  time,  been  instrumental  in 
leading  a  soul  to  the  saving  knowledge  of  the  truth. 
If,  then,  immediately  following  their  conversion,  hun- 
dreds and  thousands  were  converted  by  their  labors, 
what  is  the  legitimate  inference,  but  that  this  experi- 
ence, which  God  was  pleased  to  honor,  and  to  attend  by 
his  Spirit,  to  others,  was  the  real  origin  of  Methodism  ? 


54  AMERICAN  METHODISM. 

The  lives  of  the  Wesleys,  previous  to  their  conversion, 
are  of  value,  besides  simply  teaching  us  the  long  and  te- 
dious way  in  which  they  were  led  to  Christ.  In  these  we 
learn  that  they  were  educated  men;  and  they  furnish 
us  with  a  key  to  their  peculiar  gifts,  afterward,  in  teach- 
m^  and  defendini]r  the  truth.  In  these  we  find  the  secret 
of  their  future  habits  of  order  and  regularity,  that  they 
imposed  on  their  disciples.  Living,  as  they  did,  at  the 
headquarters  of  religious  influence,  —  the  University, — 
they  became  famiharly  acquainted  with  the  hopelessly 
irreligious  character  of  the  best  society  of  the  kingdom, 
and  the  weakness  of  any  religious  influences  of  the 
Church  to  reform  the  people.  And,  more  tlian  all,  they 
learned,  by  a  sincere  and  severely  thorough  trial,  the 
utter  insufficiency  of  all  attempts  to  find  acceptance 
with  God  from  the  most  strict  observance  of  ritualistic 
piety  and  of  self-denial,  —  a  lesson  that  was  calculated  to 
increase  their  future  confidence  in  the  work  wrought  in 
them  by  believing  with  the  "  heart  unto  righteousness." 
Their  earlier  histories  form  an  interesting  chapter,  and 
disclose  the  initial  steps  by  which  they  were  to  be  better 
fitted  as  great  reformers. 

John  and  Charles  Wesley  were  born  at  Epworth,  Lin- 
colnshire, England,  —  the  former  June  14,  1703;  the 
latter  Dec.  18,  1708.  Their  father,  Samuel  Wesley, 
was  a  man  of  fair  talents,  and  for  many  years  rector  of 
Epworth  Parish.  Their  mother,  Susannah  Wesley,  was 
a  woman  of  extraordinary  intelligence,  good  judgment, 
and  piety.  Both  the  parents  were  decidedly  High 
Church  in  all  their  convictions  and  preferences.  They 
both  labored  —  the  mother  assiduously  and  with  suc- 
cess —  to  train  their  sons  in  their  own  faith  and  order. 
When  the  young  men  "  entered  upon  their  public  career, 


AMERICAN  METHODISM.  55 

they  were  the  strictest  of  strict  Churchmen."  At  the  age 
of  eleven,  John  was  sent  to  the  Charter-House  School, 
London.  At  seventeen,  he  was  elected  to  Christ  Church, 
Oxford.  In  both  of  these,  he  pursued  his  studies  to  great 
advantage.  At  the  age  of  twenty-one,  it  is  said,  "  he  ap- 
peared the  very  sensible  and  acute  collegian,  possessed 
of  a  fine  classical  taste,  and  the  most  liberal  and  manly 
sentiments.  "  He  was  afterwards  elected  Fellow  of  Lin- 
coln College,  and  was  appointed  Greek  Lecturer  and 
Moderator  of  the  classes. 

When  eight  years  of  age,  Charles  was  sent  to  West- 
minster School,  from  which  he  went  to  Oxford,  and  was 
elected  a  student  of  Christ  Church.  He  attained  to 
considerable  eminence  in  classical  scholarship. 

It  was  while  at  Oxford  that  the  two  Wesleys  became 
impressed  with  the  importance  of  religion,  as  it  consists 
in  the  right  state  of  the  heart.  John  was  the  first  to 
receive  these  impressions,  chiefly  by  reading  three  books 
that  successively  fell  in  his  way.  The  first  was  Bishop 
Taylor's  "Holy  Living  and  Dying,"  from  which  he  learned 
that  a  simple  intention  is  necessary  to  please  God.  The 
second  was  Kempis'  "  Christian  Pattern,"  which  strength- 
ened his  convictions  of  the  spirituality  of  true  religion. 
The  third  was  Law's  "Serious  Call  to  a  Holy  Life." 
While  these  works  forcibly  inculcated  purity  of  heart  as 
the  essence  of  Christian  godliness,  not  one  of  them 
showed  him  how  it  was  to  be  attained.  His  imperfect 
instructions  left  him  unacquainted  with  the  method  in 
which  the  "ungodly  are  justified."  They  made  him 
feel  "  0  wretched  man  that  I  am ! "  but  they  did  not  dis^ 
close  to  him  how  he  should  be  delivered  from  the  dead' 
body  of  sin  that  he  found  bound  to  him.  His  attempts 
to  serve  God  were  from  servile  fear  rather  than  fromj 
constraining  love. 


56  AMERICAN  METHODISM. 

• 

John  Wesley  was  ordained  deacon  in  1725.  The  fol- 
lowing year  he  received  ordination  as  priest,  and  for 
some  time  officiated  as  his  Hither's  curate,  at  Epworth. 
He  then  returned  to  Oxford.  During  his  absence  from 
the  University,  his  brother  Charles,  and  three  other 
young  men,  had  become  deeply  in  earnest  in  regard  to 
their  religious  state,  and  associated  themselves  together 
for  mutual  religious  help.  They  subsequently  received 
the  nickname  of  the  '-  Godly  Club."  On  account  of  the 
strict  regularity  of  their  lives,  they  received  the  contemp- 
tuous name  of  "  Methodists."  John  Wesley,  on  his  re- 
turn, joined  them,  and  soon  became,  from  his  age  and 
suj)erior  qualifications,  their  recognized  leader.  Their 
numbers  increased.  Finally,  George  Whitefield  joined 
them. 

Whitefield,  who  figured  so  conspicuously  in  connec- 
tion with  the  Wesleys,  in  the  origin  of  Methodism,  was 
born  at  Gloucester,  in  1714.  His  childhood  life  was  vi- 
cious. At  the  age  of  fifteen,  while  acting  as  a  common 
servant  in  the  Bell  Inn,  kept  by  his  mother,  at  Bristol, 
his  mind  became  much  impressed  in  respect  to  religious 
things  by  reading  "Thomas  a  Kempis."  It  led  him 
also  to  desire  an  education.  He  soon  went  to  Oxford 
as  a  "  poor  student,"  and  supported  himself  by  service 
to  his  fellow-students.  His  mind  took  now  an  intensely 
religious  turn.  He  fasted  twice  a  week,  for  thirty-six 
hours  together.  He  partook  of  the  sacrament  every  ten 
days.  He  went  three  times  a  day  to  public  worship, 
and  seven  times  a  day  to  his  private  devotions.  But  he 
says,  "  I  knew  no  more  that  I  was  to  be  born  again  in 
God  —  born  a  new  creature  in  Christ  Jesus  —  than  if  I 
was  never  born  at  all. "  After  about  a  year  at  Oxford, 
he  was  introduced  to  Charles  Wesley,  and  by  him  to  the 
"Godlv  Club." 


AMERICAN  METHODISM.  57 

The  "Methodist  Society,"  as  it  was  now  called,  de- 
serves our  attention,  especially  as  it  reveals  the  real 
mind  of  its  members,  their  sincerity,  their  devotion 
and  self-denial,  their  benevolence,  and  their  earnest  en- 
deavors to  become  righteous  before  God.  They  watched 
over  each  other's  spiritual  interests  with  fidelity  and 
kindness.  They  saved  all  the  money  they  could  for  pi- 
ous and  charitable  purposes.  They  instructed  the  chil- 
dren of  the  neglected  poor.  They  visited  the  sick  and 
the  prisoners  in  the  common  jail.  They  were  frequent 
in  secret  prayer  and  public  worship.  They  were  often 
at  the  communion  table.  They  observed  scrupulously 
all  the  fasts  of  the  Church.  They  responded  with  cheer- 
fulness to  the  contempt  and  sarcasms  of  their  fellow- 
students,  bearing  them  all  meekly,  as  they  thought,  for 
the  reproach  of  Christ,  that  they  might  work  out  their 
salvation.  A  more  sincere  and  intensely  devout  com- 
pany of  professed  Christians  could  not  have  been  found 
in  the  kingdom.  Yet  it  all  availed  them  nothing  to 
give  them  "the  peace  that  passeth  understanding." 
They  were  devout  in  the  spirit  of  bondage,  but  not 
with  the  spirit  of  sons. 

But  all  this  severe  disciplinary  and  half-cloister  train- 
ing, important  as  it  was  to  the  Wesley s  for  their  future 
life,  was  not  all  the  preliminary  instruction  that  they 
needed.  They  must  prove  how  worthless  was  their 
piety,  when  tested  by  contact  with  the  duties  and  labors 
of  the  outward  world. 

John  Wesley  was  invited,  in  view  of  his  father's  de- 
clining health,  to  take  the  rectorship  of  Ep worth.  But 
he  declined  it.  Soon  after,  he  accepted  an  invitation 
from  General  Oglethorpe  to  go  with  a  company  to  join 
the  colony  in  Georgia ;  and,  with  his  brother  Charles,  he 


58  AMERICAN  METHODISM. 

went  as  a  missionary  to  the  American  Indians.  They 
embarked  from  London,  Oct.  14,  1835. 

Hitherto,  he  had  felt  that  all  the  strictness  of  his  reli- 
gious life  did  not  satisfy  his  convictions  of  the  necessity 
of  a  holy  heart.  Still  it  was  so  much  better  than  the 
wicked  world  at  Oxford,  and  approached  so  much  nearer 
to  the  right  way  than  that  exhibited  by  the  mass  of  pro- 
fessed Christians  that  he  met,  that  he  held  firmly  to  it 
as  the  best.  He  was  now  to  see  its  worthlessness  in 
contrast  with  something  better. 

On  board  the  same  vessel  with  him  were  twenty-six 
German  Moravians.  They  were  a  humble,  devoted 
people,  and  held  that  true  godliness  consisted  in  the 
knowledge  of  sins  forgiven  through  faith  in  Christ. 
Their  lives  were  the  exponents  of  the  Spirit  of  God 
dwelling  in  them.  Wesley's  first  serious  awakening  to 
the  insufficiency  of  his  own  piety  was  from  the  conduct 
of  these  Moravians,  during  a  violent  storm  at  sea.  The 
English  emigrants,  and  he  himself,  were  in  great  alarm. 
But  the  Germans  were  calm,  and  sung  praises  to  God. 
He  observed  this,  and  was  terribly  impressed  that  his 
own  religion  did  not  save  him  from  the  fear  of  death. 

His  disquietude  increased,  when,  after  he  landed  and 
was  consulting  with  one  of  the  Moravian  pastors  respect- 
ing his  ministerial  labor,  the  good  brother  replied  to 
him,  "  I  must  first  ask  you  one  or  two  questions.  Have 
you  the  evidence  within  yourself?  Does  the  Spirit  of 
God  bear  witness  with  your  spirit  that  you  are  a  child 
of  God?  Do  you  know  Jesus  Christ?"  —  "I  know  he 
is  the  Saviour  of  the  world,"  replied  Wesley.  "  True," 
said  the  Moravian  ;  "  but  do  you  know  that  he  has  saved 
you  ?  "  Such  home  questions,  and  the  holy  lives  that 
he  observed  in  the  Moravians,  made  him  more  and  more 
dissatisfied  with  himself 


AMERICAN  METHODISM.  59 

Yet  he  clung  to  his  High  Church  notions.  He  said 
prayers  early  in  the  morning ;  preached,  and  had  the 
communion  service,  at  eleven ;  and  held  another  service 
at  three  in  the  afternoon.  "He  refused  to  recognize 
any  baptism  which  was  performed  by  a  clergyman  who 
had  not  received  Episcopal  ordination."  —  "  He  refused 
the  Lord's  Supper  to  one  of  the  most  devout  men  of  the 
settlement,  who  had  not  been  baptized  by  an  Episcopal- 
ly  ordained  minister ;  and  the  burial  service  was  denied 
to  such  as  died  with  what  he  deemed  unorthodox  bap- 
tism." Both  the  Wesleys  were  groping  their  way  in 
ignorance  of  the  simplicity  of  the  gospel,  and  of  the 
liberty  wherewith  Christ  maketh  free. 

John  Wesley's  strictness,  and  severe  High  Church 
course,  involved  him  in  difficulties  with  the  colonists.  His 
.  mission  to  the  Indians  was  a  failure ;  and  first  his  brother, 
and  soon  after  he,  returned  to  England.  But,  if  he  had 
seemingly  done  no  good  to  others,  he  had  been  aroused 
to  see  his  own  religious  deficiency,  and  the  necessity  of 
something  better  for  himself  His  heart  was  ever  crying, 
"  0  wretched  man  that  I  am  ! "  On  his  way  home  he 
wrote,  "  I  went  to  America  to  convert  the  Indians,  but 
oh!  who  shall  convert  me  ?•"  After  he  landed,  he  wrote, 
"  What  have  I  learned  myself  ?  Why  (what  I  least  of 
all  suspected),  that  I,  who  went  to  America  to  convert 
others,  was  never  myself  converted  to  God." 

His  eyes  had  now  been  fully  opened  to  see  his  want, 
and  he  refuses  to  be  comforted  by  any  ambiguous  hopes. 
"  The  faith  I  want,"  he  says,  "  is  a  sure  trust  and  confi- 
dence in  God,  that,  through  the  merits  of  Christ,  my  sins 
are  forgiven,  and  I  reconciled  to  the  favor  of  God."  The 
way  to  obtain  it  is  soon  to  be  revealed  to  him.  From 
the  Moravians,  who  had  been  the  instruments  in  show- 


60  AMERICAN  METHODISM. 

ing  him  the  bhndness  of  unbeUef  m  which  he  had  been 
working,  he  is  to  be  led  to  the  knowledge  of  the  truth. 
They,  like  Ananias,  will  come  to  him,  and,  laying  hands 
on  him,  will  say,  "  Brother,  receive  thy  sight." 

This  devout  people  had  established  several  small  as- 
semblies in  London,  for  prayer  and  religious  instruction. 
One  of  their  teachers,  Peter  Bohler,  had  just  arrived  in 
the  city.  John  Wesley  met  him.  He  went  also  fre- 
quently to  the  meetings  of  these  assemblies.  He  took 
every  opportunity  of  conversing  with  Bohler  on  the 
subject  that  now,  more  than  all  others,  interested  him, 
—  the  way  of  obtaining  a  new  heart.  He  began  to  feel 
the  insufficiency  of  forms  of  prayer,  and  resolved  to  pray 
"with  or  without  forms,  as  might  be  suitable  to  particu- 
lar occasions."  His  brother  Charles,  who  had  also  been 
instructed  by  Peter  Bohler,  was  the  first  to  obtain  the 
desired  salvation.  Charles  had  been  taken  sick,  and  was 
piously  attended  at  the  house  of  John  Bray,  a  devout 
London  mechanic.  What  was  of  more  value  than  phys- 
ical attendance,  he  was  taught  by  him  the  way  of  saving 
faith. 

About  three  days  after  Charles's  conversion,  John  Wes- 
ley, who  had  been  incessant  in  its  pursuit,  was  also  con- 
verted. He  was  listening,  at  the  '•'  Society  "  in  Alders- 
gate  Street,  to  the  reading  of  Luther's  preface  to  the  Epis- 
tle to  the  Romans.  "  At  a  quarter  before  nine,"  as  he 
definitely  fixes  the  time,  he  says,  "I  felt  my  heart  strange- 
ly warmed.  I  felt  I  did  trust  in  Christ  alone  for  salva- 
tion ;  and  an  assurance  was  given  me  that  he  had  taken 
away  my  sins,  even  mine,  and  saved  me  from  the  law  of 
sin  and  death." 

"  From  this  time  the  two  brothers  were  new  men.  A 
sensible  application  of  the  blood  of  Christ  to  their  con- 


AMERICAN  METHODISM.  61 

sciences  rendered  them  cheerful  and  happy,  and  pro- 
duced m  their  hearts  an  intense  love  to  their  Saviour. 
Having  obtained,  by  the  simple  exercise  of  faith  in 
Christ,  not  only  the  abiding  witness  of  the  pardoning 
and  adopting  mercy  of  God,  but  also  that  purity  of 
heart  which  they  had  long  unsuccessfully  endeavored  to 
obtain  by  works  of  righteousness  and  by  the  law,  they 
were  astonished  at  their  former  errors,  and  felt  an  inex- 
pressible desire  to  make  known  the  great  salvation  to 
all  men.  Before  this,  they  served  God  because  they 
feared  him ;  now  they  loved  him  from  a  joyous  assur- 
ance that  he  had  first  loved  them.  They  confessed  that 
they  had  been  mere  ser^vants  of  God ;  now  they  stood  in 
filial  relation  to  him.  They  had  labored  with  all  fidel- 
ity to  benefit  mankind,  because  they  felt  it  to  be  their 
duty ;  but  now  the  love  of  Christ  kindled  in  their  hearts 
a  generous  and  yearning  affection  for  the  whole  human 
race,  and  a  willingness  to  lay  down  their  lives,  if  others 
might  only  be  converted  and  saved. 

Whitefield's  conversion  was  only  a  counterpart  of  the 
Wesleys',  and  preceded  theirs  by  a  few  months.  While 
they  were  in  America,  he  was  the  leading  spirit  of  the 
"  Godly  Club."  Not  less  assiduously  nor  more  success- 
fully than  they,  he  sought  the  assurance  of  fiiith  by  the 
severest  self-mortifications,  prayers,  and  fastings.  His 
health  fiiiled.  But  the  day  of  deliverance  came,  and  he 
was  enabled  to  embrace  the  cross  by  a  living  faitli.  "  But, 
oh! "  he  says,  "  with  what  joy  unspeakable,  even  joy  that 
was  full  of  glory,  was  my  soul  filled,  when  the  weight  of 
sin  went  off,  and  an  abiding  sense  of  the  pardoning  love 
of  God,  and  a  full  assurance  of  faith,  broke  in  upon  my 
disconsolate  soul !  Surely  it  was  the  day  of  my  espous- 
als, —  a  day  to  be  had  in  everlasting  remembrance.    At 


62  AMERICAN  METHODISM. 

first  my  joys  were  like  a  spring-tide,  and,  as  it  were, 
overflowed  the  banks.  Go  where  I  would,  I  could  not 
avoid  singing  psalms.  Afterward  they  became  more 
settled,  and,  blessed  be  God,  saving  a  few  casual  inter- 
ruptions, have  abode  and  increased  in  my  soul  ever 
since." 

Instantly  he  began  to  tell,  publicly  and  privately,  the 
gracious  change  wrought  in  and  for  him.  "Whether  in 
Bristol  or  London,  such  was  the  "  demonstration  of  the 
Spirit"  attending  his  words  that  all  the  people  were 
quickly  moved  to  hear  him. 

We  have  been  thus  particular  in  our  narrative  of  the 
process  in  the  experiences  of  the  Wesleys  and  White- 
field  in  order  to  make  it  clear  that  the  co-operating  evan- 
gelical movement  of  each  of  them  originated  in  their  con- 
versions ;  and  that  it  may  be  seen  why  it  was,  as  we  have 
before  stated,  that,  before  this  time,  though  they  were 
not  lacking  in  zeal  and  effort,  they  had  awakened  no 
special  interest  in  themselves,  and  had  not,  so  far  as  we 
know,  led  one  soul  to  the  saving  knowledge  of  Christ. 
Hitherto  they  had  lived  in  uncertainty  and  dissatisfaction 
respecting  their  religious  state.  Now,  for  the  first  time, 
they  have  confidence  in  it,  and  assert  with  assurance  the 
grace  that  they  had  found.  Now  there  is  seen  a 
"power"  accompanying  their  word  as  they  assert  that 
the  new  birth  is  a  necessity  for  every  man ;  and  now  also, 
in  every  place  where  they  go,  there  are  many  who  re- 
ceive their  testimony,  and  profess  to  seek  and  to  find  the 
knowledge  of  sanctifying  grace.  It  was  not  by  insisting 
on  a  ritualism  in  the  observance  of  prayers  and  fastings 
and  sacraments;  it  was  not  by  requiring  a  formal  con- 
fession of  an  orthodox  doctrine ;  it  was  not  by  rall3nng 
men   to   organize   themselves  into  societies,  profitable 


AMERICAN  METHODISM.  63 

as  it  might  be  to  assist  them  in  the  new  way ;  but  it  was 
by  preaching  the  assurance  of  the  divine  favor  through 
faith  in  Christ,  enjoyed  by  themselves,  and  offered  as 
the  privilege  of  all  men,  that  they  produced  such  imme- 
diate and  marvellous  results.  The  "  Godly  Club  "  was 
indeed  the  first  to  receive  the  name;  but  distinctive 
Methodism,  as  it  is  and  has  been,  originated  in  Alders- 
gate  Street  rather  than  Oxford,  in  the  little  Moravian 
"  Societies  "  of  London  rather  than  in  the  "  Godly  Club." 

This  opinion  is  indorsed  by  Mr.  Wesley  in  all  his  writ- 
ings. He  says, "  Our  main  doctrines,  which  include  all  the 
rest,  are  repentance,  faith,  and  holiness.  The  first  of 
these  we  account  the  porch  of  religion  ;  the  next,  the 
door ;  the  third,  religion  itself"  He  has  incorporated  in 
his  interpretation  of  his  "  General  Rules  "  a  definition  of 
Methodists:  "A  company,  having  the  form,  and  seeking 
the  power,  of  godliness.  They  have  a  desire  to  flee  the 
wrath  to  come  and  to  be  saved  from  their  sins." 

A  new  heart,  like  the  natural  heart  to  the  body,  per- 
vaded and  gave  vigor  to  the  entire  organism  of  Method- 
ism. It  was  the  first  subject  presented  to  the  attention 
of  all  who  desired  to  unite  with  the  new  sect.  They 
were  taught  that  by  nature  they  were  children  of  wrath, 
and  must  be  born  again.  When  admitted  to  the  class, 
they  were  questioned  whether  their  manner  of  living 
was  consistent  with  the  fruits  of  the  Spirit.  Every  class- 
leader  was  required  especially  to  know  for  himself,  that 
Christ  was  a  Saviour  abiding  in  him.  Every  exhorter, 
local  preacher,  or  itinerant  had  to  profess,  in  some  form, 
a  like  experience. 

Many  who  have  failed  to  see  Methodism  from  this 
standpoint  have  attempted  to  attribute  its  origin  and 
progress  to  some   other  and  inferior  agencies.      Some 


64  AMERICAN  METHODISM. 

have  referred  these  to  the  zeal  and  earnestness  of  its 
founders.  True,  they  were  zealous;  but  their  zeal 
was  inspired  by  the  love  of  God,  and  sought  only 
to  show  forth  the  praise  of  him  that  had  called  them 
into  his  marvellous  lig-ht.  Some  have  said  that  Methodism 
is  indebted  to  its  peculiar  system  for  its  vigor,  and  its 
extent  in  the  world.  It  is  admitted  that  the  system  has 
been  helpful,  perhaps  necessary.  But  back  of  this  there 
lies,  what  we  shall  consider  more  in  another  place,  the 
unmistakable  flict,  that  the  system  itself  was  constructed 
to  cherish  and  to  strengthen  in  all  its  members  the 
life  of  godliness  in  the  soul ;  and  whatever  excellence 
has  appeared  in  the  economy  of  Methodism  is  because 
of  its  adaptation  to  secure  this  end. 

"We  do  not  propose  to  attempt  the  praise  or  defence 
of  Methodism,  only  so  fai'  as  a  faithful  portrait  may  be 
the  praise  of  its  subject.  But  one  cannot  fail  to  see  a 
striking  analogy  between  its  origin  and  the  early  history 
of  the  primitive  Church.  That  little  society  of  Alders- 
gate  Street  was  only  a  reproduction  of  the  company  in 
the  upper  room  at  Jerusalem,  waiting  Avith  one  accord 
in  prayer  and  supplication  for  the  promised  Comforter. 
The  descent  of  the  Holy  Ghost,  fdling  the  hearts  of  the 
expectant  company  on  the  day  of  Pentecost,  was  only 
repeated  in  those  seasons  of  divine  visitation  when  the 
Wesleys  and  their  associates  were  fdled  with  the  Spirit. 
The  preaching  of  Peter  and  the  apostles,  with  other 
tongues,  was  only  a  type  of  the  altogether  new  message 
of  these  modern  itinerants,  dechiring  with  power  the 
wonderful  works  of  God.  When  the  s-igns  of  the  Spirit's 
work  were  noised  abroad,  and  the  people  came  together 
wondering,  how  signally  it  corresponded  to  the  gathering 
of  the  colliers  of  Kingswood,  astonished  to  hear  such 


AMERICAN  METHODISM.  65 

strange  truths  from  the  lips  of  Wesley  and  Whitefield ! 
Peter  said  to  the  people,"  Repent,  and  be  baptized,  every 
one  of  you,  in  the  name  of  Jesus  Christ,  for  the  remission 
of  sins,  and  ye  shall  receive  the  gift  of  the  Holy  Ghost ; " 
and  Wesley  found  it  the  key-note  for  his  discourse,  and 
continued  it,  "for  the  promise  is  unto  you  and  your 
children,  and  to  as  many  as  are  afar  off."  The  effects 
of  their  preaching  were  analogous  also.  The  convicted 
Jews  cried  out,  "Men  and  brethren,  what  must  we  do  ?" 
The  awakened  hearers  of  Bristol  and  London  said,"  Show 
to  us  the  way  to  obtain  like  precious  faith."  The  con- 
verts of  the  early  Church,  drawn  to  each  other  by  a 
common  experience  and  a  mutual  love,  met  often  for 
prayer  and  praise  to  God.  So  the  early  Methodists 
gathered  together  in  class-meetings  and  love-feasts,  "the 
Lord  adding  to  them  daily  such  as  should  be  saved." 

The  analogy  does  not  stop  here.  The  rulers  and  the 
scribes,  provoked  by  the  success  of  the  apostles'  preach- 
ing, persecuted  the  new  sect,  and,  with  threats  and  vio- 
lence, forbade  them  "  to  speak  any  more  in  this  name." 
The  means  they  used,  as  well  as  the  temper  they  showed, 
find  a  second  growth  in  the  disposition  and  agencies 
everywhere  introduced  to  suppress  or  destroy  the  Wes- 
leys  and  their  co-laborers.  The  preaching  of  Philip  to  the 
eunuch,  of  Peter  to  Cornelius,  of  Paul  to  Agrippa  or  the 
Athenians,  corresponds  closely  to  the  doctrines  and  the 
directness  in  style  of  Wesley  and  Whitefield.  The  Spirit 
that  impelled  the  disciples,  scattered  abroad  by  per- 
secution, to  go  "  everywhere  preaching  the  Word,"  or 
that  moved  the  church  at  Antioch  to  set  apart  Paul 
and  Barnabas  for  the  work  to  which  they  were  called, 
or  that  led  Paul  to  desire  "  to  preach  the  gospel  to 
regions   beyond,"   was   the   same   Spirit   that  inspired 


66  AMERICAN  METHODISM. 

AVesley  to  say, "  The  world  is  my  parish ; "  the  same 
Spirit  stirring  the  hearts  of  his  associates,  to  count 
not  their  lives  dear  to  themselves,  so  that  they  might 
"tell,  to  all  around,  what  a  dear  Saviour  they  had 
found." 

An  eminent  Scotch  divine  said,  after  the  vigor  and 
kind  of  the  tree  had  been  proved  by  its  fruits  for  nearly 
a  century,  "  Methodism  is  Christianity  in  earnest."  He 
might  have  said  also, "  It  is  primitive  Christianity  repro- 
duced." 

We  have  shown  that  the  renewal  of  the  heart  by  the 
inworkings  of  the  Divine  Spirit  was  the  true  origin 
of  Methodism.  It  has  been  its  life  and  soul  to  the  pres- 
ent time.  Had  it  ceased  to  be  the  characteristic  of  the 
denomination  with  its  first  awakening,  or  had  it  ended 
with  the  death  of  Wesley,  or  had  it  been  only  a  specialty 
required  by  some  peculiar  state  of  society  at  the  time, 
rather  than  the  vital  part  of  the  new  movement,  its 
importance  were  less  worthy  of  notice.  But  it  has  not 
ceased.  It  has  been  the  theme  of  every  successor  of 
Wesley,  and  a  fundamental  part  of  the  experience  of 
every  Methodist  throughout  the  world,  to  the  present 
day.  It  is  a  prominent  and  imperative  Soctrine  in  all 
Methodistic  theology.  If  not  a  "Joseph's  sheaf"  to 
which  all  other  doctrines  do  reverence,  it  has  given  a 
wise  scriptural  consistency  and  coloring  to  all  the  other 
doctrines  of  the  Church.  Regarded  as  the  true  test  of 
Christian  character  by  the  Church,  it  has  made  its  mem- 
bers a  homogeneous  people.  Were  they  to  be  brought 
together  from  every  land,  however  diverse  their  educa- 
tion in  respect  to  other  things,  in  this  they  would  be 
agreed ;  and  they  could  respond  each  to  the  other's  tes- 
timony, and  say,  "  There  is  therefore  now  no  condemna- 


AMERICAN  METHODISM.  ,  67 

tion  to  them  who  are  in  Christ  Jesus ;  who  walk  not  after 
the  flesh,  but  after  the  Spirit.  For  the  law  of  the 
Spirit  of  life  in  Christ  Jesus  hath  made  us  free  from 
the  law  of  sin  and  death." 


CHAPTER    m. 


WESLEY  AND  HIS  ASSISTANTS. 


"  That   ye   might   be   fellow  -  helpers   to    the   truth." 

N  the  origiiical  j)attern,  the  commissions  to 
ministers,  especially  for  evangelical  service, 
Christ  instructed  them  to  go  forth  "  two  and 
two."  Paul  had  Barnabas  or  Silas  or  Timo- 
theus  for  a  fellow-laborer.  Luther  needed 
the  counsel  and  aid  of  his  beloved  Melanc- 
thon.  John  Wesley,  who  is  to  be  the  chief 
leader  in  the  founding  of  Methodism,  must 
not  work  alone.  At  the  outset  he  required 
Whitefield  to  pioneer  him,  and  his  brother 
Charles  for  his  support.  To  human  appearance,  John 
Wesley  would  not  have  ventured  to  break  loose  from 
the  hampering  restrictions  of  ecclesiastical  order,  and 
begin  a  course  of  independent  evangelism  that  was  to 
eventuate  in  an  independent  church  establishment,  had 
not  Whitefield  led  the  way,  and  taught  him  the  prac- 
tical advantages  of  field-preaching :  he  would  not  have 
broken  the  fetters  of  his  prejudice,  and  overcome  the 
"  conceit "  that  "  thought  the  saving  of  souls  almost 
a  sin  if  it  had  not  been  done  in  a  church,"  but  for  such 
a  leader.  Wesley  needed  Whitefield  to  lead  him  out  to 
Ilannam  Mount,  in  Kingswood,  and  assure  him,  while 
he  stood  up  without  the  walls  of  a  church,  and  said  to 


AMERICAN  METHODISM.  69 

the  extemporized  crowd  of  the  colliers,  "  The  Spirit  of 
the  Lord  is  upon  me,  because  he  hath  anointed  me  to 
preach  the  gospel  to  the  poor."  When  he  saw  the  effect 
of  his  words,  and  the  uncouth  multitude  moved  to  tears, 
his  doubts  gave  way ;  and  he  no  longer  needed  a  leader, 
but  a  lielj^er,  to  continue  in  his  work. 

Any  account  of  the  initial  period  of  Methodism  must 
be  chiefly  a  narrative  of  Wesley  and  a  few  of  his  assist- 
ants. Nor  can  one  well  understand  its  subsequent  prog- 
ress without  examining  the  impulsions  and  resistances 
that  affected  them  in  its  introduction.  What  we  read 
of  Peter  and  Paul  in  the  Acts,  is  sufiicient  to  determine 
what  was  the  organization  and  temper  of  the  primitive 
Church :  no  one  could  give  a  correct  opinion  respecting 
the  scripturalness  of  the  Christianity  of  any  future  period, 
were  he  ignorant  of  the  scripture  narrative  of  these 
apostles. 

The  workmen  of  early  Methodism  may  be  divided  into 
three  classes.  First,  the  princijycds,  who  were  John  and 
Charles  Wesley,  and  Whitefield.  Second,  its  patrons, 
embracing  the  clergy  of  the  Establishment  —  and  there 
were  many  —  who  were  in  sympathy  with  the  Wesleys 
in  their  views  of  justification  by  faith  and  its  assurance, 
but  who  did  not  give  themselves  to  an  itinerant  life. 
They  retained  their  settlements  in  their  parishes,  had 
Wesley's  spirit,  and  imitated  his  directness  in  preach- 
ing. They  were  ready  to  open  their  churches  to  the 
Wesleys,  and  entertain  them  at  their  houses.  They 
were  true  and  sincere  counsellors,  and  defended  the  rep- 
utation and  labors  of  the  Wesleys  against  the  attacks  of 
their  assailants ;  hearty  and  devout  men,  giving  aid  and 
comfort  to  the  itinerants  in  many  substantial  forms. 
Third,  the  helpers,  as  they  were  called, — real  ministers 


70  AMERICAN  METHODISM. 

of  Christ ;  men,  commonly,  from  the  humble  class  of 
society,  who,  having  been  converted  by  the  preaching 
of  the  Wesleys,  soon  found  themselves  impelled  by  a 
"  divine  moving"  to  associate  with  them,  and  be  subject 
to  them,  and  to  go  out  and  preach  to  others  the  Word 
that  had  proved  to  them  the  word  of  life. 

Each  of  these  classes  had  its  peculiar  relation  to  the 
new  religious  movement,  and  affected  its  progress  by  a 
different  line  of  labors  and  in  different  degrees.  But 
each  performed  an  important  part  in  giving  it  success, 
and  in  making  it  felt  in  the  land. 

The  men  who  compose  the  first  class  were  so  inter- 
woven in  their  histories,  and  were  such  mutual  aids 
and  counsellors  in  starting  Methodism,  that  for  a  few 
years,  at  least,  it  is  quite  impossible  to  assign  to  each 
any  position  of  influence  independent  of  the  other.  They 
must  be  seen  in  a  group,  rather  than  separately. 

In  one  respect  they  were  much  alike.  They  had  each 
proved  the  futility  of  all  attempts  to  obtain  a  salvation 
of  "  assurance  "  by  the  severest  methods  of  self-conse- 
cration. They  had  each  attempted,  and  sincerely  too,  to 
work  out  a  righteousness  by  fastings,  labors,  and  self-de- 
nials, —  and  all  in  vain.  Probably  there  were  not  three 
men  in  England  who  sought  to  obtain  the  divine  favor 
by  these  rigid  processes  more  indefatigably  and  punctil- 
iously than  they.  To  such  a  degree  did  they  carry  it,  as 
to  make  themselves  proverbial.  It  led  to  their  receiv- 
ing the  derisive  name  of  "  Methodists." 

We  must  not  suppose,  however,  that  all  the  time  they 
thus  spent  in  the  vain  pursuit  of  self-righteousness  was 
itime  wasted.  Far  from  it.  They  were  passing  through 
a  disciplinary  stage,  positively  essential  for  their  future 
life  and  usefulness.     All  their  preaching  was  to  be  based 


AMERICAN  METHODISM.  71 

on  the  simple  truth,  "  By  faith  are  ye  saved,"  —  "  not  by 
works  of  righteousness  that  ye  have  done,  but  by  his 
precious  blood."  This  theme  they  were  to  present  to 
both  the  outcast  sinner  and  the  complaisant  formalist ; 
to  the  ecclesiastic  of  the  metropolis  and  the  collier  of 
Newcastle.  And,  in  repudiating  the  merit  of  works,  they 
should  be  as  confident  in  saying,  "  We  speak  what  we 
know,"  as  that  they  should  be  able,  having  "found  peace 
in  believing,"  to  declare,  "  By  grace  hath  he  saved  us." 

They  were  alike,  too,  in  that,  in  this  world,  they  were 
poor.  This  negative  virtue  of  poverty  placed  them  on  a 
level,  at  least,  with  all  who  have  been  called  to  do  great 
things  in  God's  service.  The  rector  of  Epworth  had 
but  a  poor  stipend  to  clothe  and  feed  so  many  children; 
and  Whitefield  was  a  charity  scholar,  supporting  him- 
self at  Oxford  by  service  to  his  fellow-students. 

Their  mission  was  to  the  poor,  almost  exclusively.  It 
seemed  as  if  Providence  had  made  it  their  specialty,  and 
prepared  them  beforehand  to  sympathize  with  those  of 
low  estate,  — "  not  many  mighty,  not  many  noble,  are 
called."  This  law  has  found  no  exceptions,  from  the  call- 
ing of  the  fishermen  of  Galilee  to  the  commissions 
given  the  leaders  of  Methodism. 

In  other  respects  they  were  quite  unlike.  In  gifts  they 
were  very  diverse.  The  positive  and  negative  poles  of 
an  electrical  battery  are  not  more  opposite  to  each  other 
than  were  the  natural  endowments  of  John  Wesley  and 
Whitefield ;  yet  they  were  of  one  spirit.  John  Wesley  had 
an  "  instinct "  for  order.  It  was  as  natural  a  sentence  as 
he  ever  wrote, "  Do  every  thing  by  rule."  He  followed 
it,  and  insisted  that  everybody  else  should.  System  and 
discipline  were  to  him  the  substance  of  a  great  com- 
mandment with  promise.     In  this,  consisted  his  power  to 


72  AMERICAN  METHODISM. 

organize  and  conserve  all  his  converts.  He  put  them  in 
classes,  made  regulations  that  were,  in  exactness,  like  the 
machinery  of  a  clock,  and  appointed  those  who  would 
keep  it  running.  "  Living  by  rule  "  applied  to  his  hour 
for  rising,  the  time  for  study  and  reading  and  prayers ; 
and  he  applied  it  to  all  others  whom  he  controlled. 
It  was  this  gift  that  made  him  capable  of  doing  so  much 
work,  and  of  making  so  much  of  what  he  did,  —  that 
made  him-  the  executive  man  of  Methodism. 

Whitefield  was  quite  unlike  him  in  regard  to  order  and 
rule.  He  could  not  be  said  to  be  heedless  of  these,  but 
he  lacked  skill  in  applying  them.  He  saw  what  was 
good,  but  how  to  perform  he  knew  not.  He  knew  how 
to  plant,  but  knew  but  little  how  to  train  the  growing 
vme.  He  could  reap  well,  but  could  not  bind  in  bundles, 
and  store  in  the  garner.  Hence  much  of  his  labor  went 
for  nought.  His  zeal  was  unexcelled.  His  vast  audiences 
were  moved  by  him,  as  the  forest  is  bent  by  the  tempest. 
Many  were  converted  by  the  truth ;  but  they  were  left  to 
others'  care,  and  commonly  were  scattered  and  perished. 

Charles  Wesley  was  a  mean  between  his  brother  John 
and  Whitefield.  He  approved  of  the  system  and  order 
that  John  devised  and  enjoined,  and  under  his  brother's 
direction  would  obey  and  enforce  them ;  but,  of  himself, 
he  never  would  have  invented  them. 

Whitefield  cared  little  for  the  canons  of  the  Established 
Church,  especially  if  they  interfered  with  his  good  im- 
pulsions to  preach  the  word.  If  the  church  doors  were 
closed  against  him,  he  had  no  scruples  about  preaching  by 
the  roadside,  or  in  the  market-place.  He  consorted  as 
heartily  with  the  Dissenter  of  England,  the  Puritan  of 
New  England,  or  the  Presbyterian  of  the  Jerseys,  as 
with  the  surpliced  priest  of  the  Establishment.     If  any 


AMERICAN  METHODISM.  ^3 

called  him  "  irregular,"  it  availed  nothing  with  him.  To 
preach  the  gospel  to  whom  and  where  he  might,  was 
"  heaven's  first  law "  in  his  esteem,  and  he  obeyed  it 
fearlessly. 

Charles  Wesley  was  always  and  incurably  a  rigid 
churchman.  If  ever  he  practised  what  seemed  irregular- 
ities, he  was  the  last  to  approve  them,  and  with  perpetual 
misgivings.  He  fell  into  them,  though  with  an  indis- 
posed grace,  through  his  respect  for  his  brother,  and  his 
confidence  in  John's  superior  judgment. 

John  was  the  mean  between  Charles  and  Whitefield. 
He  loved  and  respected  the  Church,  and  with  reluctance 
consented  to  adopt  any  measures  that  did  not  recognize 
its  order.  He  never  would  do  it  until  it  appeared  to  be  a 
necessity,  demanded  by  the  interest  of  true  religion. 
But  he  then  defended  his  course  with  a  tenacity  and  de- 
cision as  positive  as  if  he  had  been  a  life-long  Dissenter, 
and  as  if  he  knew  he  was  obeying  the  voice  of  God. 

Whitefield  was  in  every  sense  the  greatest  orator  of 
the  three.  When  a  youth,  he  was  observed  for  his  pow- 
ers in  declamation.  His  voice  was  marvellously  rich  in 
melody,  and  wide  in  compass.  He  could  make  the  im- 
mense multitudes  that  listened  to  him  hear  distinctly 
every  word.  His  gesticulation  was  natural,  easy,  and 
appropriate.  He  illustrated  his  themes  by  the  most 
familiar  scenes  of  common  life.  Though  he  never  com- 
promised his  dignity  as  a  preacher,  he  had  a  vein  of 
humor  that  gave  great  attractiveness  to  his  words.  He 
made  his  exuberant  imagination  subserve  the  most 
pathetic  and  earnest  appeals.  There  was  an  easy  loose- 
ness in  his  style  that  made  his  sermons  more  profitable 
and  popular  than  they  would  have  been  in  a  more  cor- 
rect and  fastidious  arrangement.    In  natural  gifts  he  was 


74  AMERICAN  METHODISM. 

an  orator.  When  these  were  brought  under  contribu- 
tion to  an  inspiration  fired  by  his  love  of  Christ  and 
souls,  and  employed  to  portray  the  scenes  of  Calvary 
and  the  judgment  day,  he  held  with  magic  power  every 
ear,  and  moved  irresistibly  every  heart  of  his  audience. 
He  ought  to  be  ranked  the  first  pulpit  orator  that  ever 
lived.  But  his  charm  was  in  his  address.  One  can 
hardly  believe  that  the  printed  sermons,  reputed  to  be 
his,  are  genuine.     They  are  tame  and  desultory. 

Both  the  Wesleys,  before  an  audience,  were  fiir  infe- 
rior to  Whitefield.  Still  they  were  not  uninteresting,  and 
were  superior  to  most  other  men  of  their  times.  John, 
from  his  peculiarly  benignant  expression,  and  his  fer- 
vent and  devout  manner,  always  secured  the  attention 
and  heart  of  his  hearers.  His  precise  and  concise  style 
made  his  sermons  instructive,  and  their  effect  more 
abiding.  But  his  printed  sermons  are  masterpieces  of 
logic,  and  have  been  read  and  admired  more,  probably, 
than  any  sermons  that  were  ever  published. 

In  the  preceding  chapter  we  have,  in  order  to  show 
the  real  moving  cause  of  Methodism,  given  the  narra- 
tive and  experience  of  these  men  to  the  time  when  they 
were,  in  common  phrase,  converted.  They  began  at 
once  to  declare  with  power  the  great  fundamental  truth 
of  Methodism, —  that  God  had  power  on  earth  to  forgive 
sins,  and  to  assure  men  of  that  forgiveness.  This  was 
properly  the  beginning  of  Methodism.  We  have  now  to 
follow  them  as  they  went  forth  with  their  new  life  to  dare 
and  to  do  the  work  God  bade  them.  They  soon  gave 
to  the  new  movement  form  and  consistency.  They  ini- 
tiated and  established  communities  of  believers,  which, 
united  and  widely  diffused,  have  become  the  largest 
church  of  Protestant  Christendom. 


AMEPdCAN  METHODISM.  75 

Whitefield,  the  first  of  the  three  to  receive  the  "Spirit 
of  adoption,"  was  at  Oxford,  and  the  two  Wesleys  in 
Georgia.  He  visited  Bristol  for  his  health,  and,  by  invita- 
tion of  the  Bishop  of  Gloucester,  received  ordination. 
He  preached  his  first  sermon  in  the  church  where  he 
had  been  baptized,  and  where  he  had  received  his  first 
communion.  The  effect  of  his  sermon  was  great.  It 
was  reported  to  the  bishop  that  "  fifteen  of  his  hearers 
had  gone  mad." 

Immediately  after  he  preached  at  Oxford,  then  at 
the  Tower  in  London,  and  again  at  Bristol.  His  zeal 
and  his  eloquence  made  him  a  great  attraction  wher- 
ever he  went,  and  immense  crowds  flocked  to  hear  him. 
One  can  hardly  fail  to  see  in  the  excitement  attending 
his  ministry  something  like  the  movement  from  Jerusa- 
lem and  all  Judea  to  hear  the  Baptist,  and  also  to  think 
that  perhaps  the  awakening  created  was  a  kind  of  pre- 
paratory influence  to  a  work  that  should  be  more 
abiding  when  he  and  the  Wesleys  should  fully  open  to 
the  people  the  mission  of  Methodism. 

By  the  invitation  of  the  Wesleys,  he  went  to  Amer- 
ica; and  they,  ignorant  of  his  departure,  returned  to 
England.  Whitefield  was  disappointed  in  his  mission  to 
the  New  World,  and  in  a  few  months  he,  too,  returned. 
Meanwhile  both  the  Wesleys,  principally  through  the 
influence  of  Moravian  teaching,  had  been  brought  to  the 
knowledge  of  the  truth  as  it  is  in  Jesus. 

The  Wesleys  and  Whitefield  met  again  in  England. 
What  a  meeting !  Since  they  last  met,  all  three  of  them 
had  received  the  renewing  grace  that  made  them  more 
than  ever  one  in  Christ.  They  were  now  imbued 
with  a  spirit  that  moved  them  to  engage  in  a  work  to- 
gether, which,  though  unseen  to  themselves,  would  asso- 


76  AMERICAN  METHODISM. 

ciate  their  names  as  the  most  remarkable  evangelists  of 
modern  times.     They  began  their  work  at  once. 

The  introduction  to  it  is  soon  told.  Charles  Wesley 
had  already  been  preaching  in  the  churches  of  London. 
The  directness  and  temper  of  his  discourses  had  at- 
tracted large  audiences.  But  his  word  was  too  severe 
for  the  slumbering  consciences  of  the  people ;  and,  one 
after  another,  the  churches  were  closed  against  him. 
He  found  ready  hearers  only  among  the  convicts  of 
Newgate,  and  a  few  small  religious  assemblies  in  Lon- 
don that  had  been  revived  by  the  Moravians.  John 
"Wesley  began  preaching  in  the  churches  on  Sundays ; 
but  he  was  soon  treated  as  his  brother  had  been.  He 
presented  the  truth  too  plainly  for  the  state  of  religious 
life  around  him;  and,  expelled  from  the  churches,  he  was 
driven  to  the  prisons  and  hosj)itals.  Whitefield  at- 
tempted the  same  thing.  Before  he  went  to  America, 
all  London  came  to  hear  him.  The  devotion  of  the 
people  to  his  ministry  was  enthusiastic.  But  the  pub- 
lic mind  had  been  changed ;  and  very  soon  he,  too, 
was  forbidden  the  churches.  He  went  to  his  favorite 
Bristol,  where  his  popularity  had  been  unbounded,  and 
he  had  been  idolized  by  the  city.  In  less  than  two 
weeks,  not  a  church  would  admit  him.  These  three  men 
had  gone  "  to  their  own,  and  their  own  received  them 
not."     What  should  they  do  ? 

We  come  now  to  the  event  that  is  the  decisive,  de- 
termining one  in  the  introduction  of  Methodism.  It  is 
field-preacliing.  A  great  and  effectual  door  was  opened. 
The  great  apostle,  when  rejected  by  the  Jews,  turned  to 
the  Gentiles.  It  was  for  the  good  of  the  Gentiles.  *  Had 
the  churches  remained  open  to  the  Wesleys,  it  is  quite 
likely  that  they  might  have  been  instrumental  in  resus- 


AMERICAN  METHODISM.  77 

citating  many  of  them  with  an  increased  spiritual  life. 
But  it  is  quite  as  probable  that  the  influence  of  canoni- 
cal restraints  and  the  loss  of  independence,  to  which  they 
would  have  been  subject,  would  have  made  their  work 
only  partial  and  temporary ;  and,  what  is  more  evident, 
had  they  not  been  driven  out  of  the  churches,  and  com- 
pelled to  take  to  the  fields,  the  class  of  hearers,  the  poor 
and  degraded,  to  whom  they  were  to  be  apostles,  and 
who  were  to  be  lifted  up  to  form  the  principal  body  of  the 
new  church,  would  never  have  heard  the  Word.  "  The 
things  which  happened  unto  them  turned  out  for  the 
furtherance  of  the  gospel." 

Whitefield  led  the  way,  and  took  to  the  fields. 
Dr.  Stevens  says,  "  Not  far  from  Bristol  lies  Kingswood, 
a  place  which  has  since  become  noted  in  the  history  of 
Methodism.  It  was  formerly  a  royal  chase;  but  its 
forests  had  mostly  fallen,  and  it  was  then  a  region  of 
coal  mines,  inhabited  by  a  population  which  is  described 
as  lawless  and  brutal,  worse  than  heathens,  and  differ- 
ing as  much  from  the  people  of  the  surrounding  country 
in  dialect  as  in  appearance.  There  was  no  church 
among  them,  and  none  nearer  than  the  suburbs  of 
Bristol,  three  or  four  miles  distant.  Whitefield  found 
here  an  unquestionable  justification  of  field-preaching." 
"  He  crossed  the  Rubicon,  and  virtually  led  the  incipient 
Methodism  across  it,  by  the  extraordinary  irregularity 
of  preaching  in  the  open  air.  Standing  upon  a  mount, 
he  proclaimed  the  truth  to  about  two  hundred  degraded 
and  astonished  colliers." — "Blessed  be  God,"  he  writes, 
"  that  the  ice  is  now  broken,  and  I  have  now  taken  the 
field.  Some  may  censure  me,  but  is  there  not  a  cause  ? 
Pulpits  are  denied,  and  the  poor  colliers  are  ready  to 
perish  for  lack  of  knowledge." 


78  AMERICAN  METHODISM. 

He  repeated  his  services,  and  his  congregations  in- 
creased until  they  numbered  from  ten  to  fifteen  thou- 
sand. The  moral  grandeur  of  the  scene  impressed  him, 
and  the  influence  of  his  sermons  upon  the  colliers 
affected  his  own  heart.  They  came  unwashed  from 
the  coal-pits,  and  while  he  spoke  to  them  of  Christ,  the 
Saviour  of  the  world,  and  their  Saviour,  they,  who  were 
unused  to  such  words  of  love  and  mercy,  listened  weep- 
ing, and  the  tears  made  gutters  down  their  sooty  cheeks. 

He  sent  for  Wesley  to  come  and  help  him,  and  he 
came.  But  Wesley  found,  at  first,  this  irregularity  re- 
pugnant to  his  church  notions  of  propriety,  and  he 
hesitated  to  comply  with  Whitefield's  request.  He  says, 
"I  could  hardly  reconcile  myself  to  this  strange  way  of 
preaching  in  the  fields,  of  which  he  set  me  an  example 
on  Sunday,  having  been  all  my  life,  till  very  lately,  so 
tenacious  of  every  point  relating  to  decency  and  order, 
that  I  should  have  thought  the  saving  of  souls  almost  a 
sin,  if  it  had  not  been  done  in  a  church."  It  was  a 
severe  struggle  between  the  prejudices  of  his  education 
and  the  earnest,  honest  yearnings  of  his  heart  to  do 
good.  Which  would  conquer  was  not  long  a  doubt. 
He  always  obeyed  the  impulses  of  his  heart.  In  a  few 
days  he  was  standing  on  the  top  of  Hannam  Mount, 
Kingswood,  and  proclaiming  to  five  thousand  colliers, 
"  If  any  man  thirsts,  let  him  come  unto  me  and  drink." 
He  never  Avent  backward.  He  was  now  fully  initiated, 
and  henceforth  he  was  to  be  the  great  field-preacher  of 
the  kingdom.  And  field-preaching  was  to  be  the  chief 
instrumentality  for  the  introduction  of  Methodism.  Its 
first  fruits  were  a  moral  renovation  of  the  character  and 
habits  of  the  dwellers  of  Kingswood. 

Whitefield  was  naturally  a  restless  itinerant.   Leaving 


AMERICAN  METHODISM.  79 

"Wesley  at  Bristol,  he  went  to  Wales,  and  co-operated 
with  Griffith  Jones,  a  clergyman  of  the  Established 
Church,  who  had  already  introduced  into  the  princi- 
pality a  system  of  itinerant  schools  for  instructing  the 
people  to  read  the  scriptures  and  the  catechism.  Here 
he  Avas  joined  with  Howell  Harris,  another  evangelist, 
who  had  been  laboring  after  the  Whitefield  manner  for 
more  than  three  years.  These  men  were  kindred  spirits ; 
and  the  result  of  their  associate  efforts  in  Wales  was 
the  ultimate  elevation  of  the  people  from  a  fearfully 
low,  immoral  state  to  one  of  earnest  and  consistent 
spiritual  life.  Whitefield  became  the  principal  evan- 
gelist to  the  Welsh. 

While  John  Wesley  continued  the  open-air  preaching 
at  Bristol,  Whitefield,  having  returned  from  Wales,  be- 
gan it  at  Moorfields,  London.  Charles  Wesley,  assured 
by  their  example,  began  it  in  Essex  and  other  places,  and 
with  similar  success.  His  fiiith  and  courage  were,  how- 
ever, put  to  a  test.  The  archbishop  cited  him  to  Lam- 
beth, and  threatened  him  with  excommunication  for  his 
irregular  course.  How  far  this  threat,  united  with  his 
strong  attachment  to  church  order,  might  have  led  him 
to  desist,  at  least  to  hesitate,  it  is  difficult  to  say,  had 
not  Whitefield,  who  was  as  indifferent  to  Episcopal  warn- 
ings as  Diogenes  to  the  rich  carpets  of  Plato,  encour- 
aged him  to  proceed  in  the  "  good  way,"  and  "led  him 
out  to  Moorfields  on  the  following  Sunday,  where  he 
preached  three  times  to  'multitudes  on  multitudes.'" 
The  three  evangelists  were  now  fully  and  positively  com- 
mitted to  the  independent  movement,  and  boldly  they 
went  forward,  —  field-preaching. 

The  details  of  their  labors  as  itinerants  would  be  en- 
tertaining, but  hardly  consistent  with  our  design.     We 


80  AMERICAN  METHODISM. 

soon  find  John  Wesley  becoming  the  controlling  mind 
of,  and  giving  direction  and  form  to,  Methodism.  He  no 
longer  needed  Whitefield  as  a  leader.  He  travelled  far 
and  near,  preaching  to  the  poor  and  vile  wherever  he 
could  find  them.  His  brother,  less  leading  but  not  less 
zealous  and  tireless,  rivalled  him  in  abundant  labors 
and  in  sufferings.  Whitefield,  restless  to  occupy  the 
regions  beyond,  after  preaching  a  few  months,  chiefly 
in  Kingswood  and  Moorfields,  left  again  for  America, 
and  committed  the  home  field  to  his  compeers.  The 
narrative  of  their  journeys,  preachings,  persecutions, 
and  successes,  would  be  only  a  continued  record  of  the 
marvellous.  Now  we  find  them  in  Cornwall,  and  then 
at  Newcastle  ;  now  in  Wales,  and  then  in  the  metropo- 
lis ;  now  crossing  St.  George's  Channel  to  Ireland,  and 
then  rallying  their  devoted  societies  at  Kingswood  or 
Yorkshire.  Sometimes  they  were  assailed  by  mobs, 
sometimes  taken  with  violence  before  magistrates;  often 
stoned,  and  their  lives  in  peril.  But  moving  onward, 
right  onward,  with  zeal  and  courage  unabated,  "  though 
stripes  and  bonds  awaited  them,"  they  were  cheered  in 
every  place  by  the  power  attending  the  Word,  and  by 
the  multitudes  that  were  gathered  by  them  into  the  fold 
of  the  Chief  Shepherd. 

John  Wesley  had  no  idea  that  the  ministry  of  the 
gospel  should  be  "  as  water  spilled  on  the  ground,  that 
could  not  be  gathered  up  again."  He  thought  it  should 
be  rather  as  "good  seed"  in  "good  ground,"  to  spring 
up  and  be  nourished,  —  to  "  bring  forth  thirty,  sixty, 
or  an  hundred  fold."  He  had  a  solicitude  that  the  sheep 
he  had  found  in  their  wanderings  should  be  gathered 
in  some  protecting  fold,  and  housed  against  the  storms. 
How  should  it  be  done  ? 


AMERICAN  METHODISM.  81 

The  number  of  converts  at  Bristol  increased.  These 
he  associated  in  classes,  and  appointed  to  each  class  a 
"leader"  of  acknowledged  piety  and  wisdom.  Wherever 
he  went,  and  two  or  three  were  found  who  "  desired  to 
save  their  souls,"  he  joined  them  in  a  "  class. "  Very 
soon  these  little  spiritual  nurseries  were  organized  all 
over  the  land.  Wesley  was  recognized  as  their  general 
supervisor  and  religious  guide.  Hence  came  the  "  Meth- 
odist class-meeting. " 

It  was  necessary  that  these  "  classes,"  or  "  societies  " 
as  they  were  sometimes  called,  should  be  homogeneous, 
to  m.aintain  a  hearty  fellowship  and  union  wdth  each 
other.  He  prepared  and  sent  forth  the  "  General  Rules. " 
They  contained  the  conditions  and  requisitions  for  all 
who  united  with  him,  and  would  be  subject  to  his  con- 
trol. These  famous  "  Rules  "  are  the  real  charter  of  or- 
ganized Methodism.  By  them  the  increasing  bands 
have  been  made  and  preserved  one  in  spirit  and  disci- 
pline all  over  the  world.  By  them  the  disciples,  with 
the  ordinances  administered,  became  at  once  de  facto,  if 
not  de  jure,  a  real  church  of  Christ. 

Another  want  arose.  Wesley  had  not  gone  to  the 
fields  to  preach  from  preference,  but  from  necessity.  He 
saw  at  once  that  this  was  not  to  be  the  rule,  but  the  ex- 
ception, and  that  some  provision  must  be  made  for 
houses  of  worship.  The  multitude  of  worshippers  at 
Bristol  must  be  accommodated.  The  work  had  begun, 
and  could  not  go  backward ;  and  he  erected  a  preaching 
place  in  that  city.  About  the  same  time,  he  bought  an 
old  dilapidated  building,  formerly  used  for  casting  can- 
non, in  Moorfields.  He  repaired  it,  and  the  "  old  foun- 
dry "  became  the  first  Methodist  chapel.  To  it  belonged 
memories  and  honors  as  the  mother  chapel  of  a  great 


82  AMERICAX  METHODISM. 

people.  Other  chapels  were  soon  built  throughout  the 
kingdom,  and  gave  material  evidence  of  the  progress 
of  Methodism.  Meanwhile  the  Wesleys  were  found, 
with  almost  ubiquitous  presence,  cheering,  counselling, 
and  guiding  the  rapidly  growing  church. 

Whitefield  returned  from  America.  He  had  passed 
like  a  meteor  through  the  colonies.  A  few  really  evan- 
gelical spirits  had  welcomed  and  encouraged  him.  From 
Virginia  to  New  England,  he  had  breathed  into  many  of 
the  existing  churches  a  life  that  aroused  them  as  from  a 
deathly  sleep.  The  effect  of  his  labors  were  well  called 
"  the  great  awakening. "  From  some  cause,  perhaps  his 
familiarity  with  the  Calvinistic  doctrines,  or  his  intimacy 
with  the  Calvinistic  ministry  of  the  colonies,  Whitefield 
returned  to  England  a  Calvinist.  Wesley  was  an  Ar- 
minian,  and  too  rigid  to  admit  the  teaching  of  distinctive 
Calvinism  in  his  societies.  Whitefield  was  too  indepen- 
dent and  honest  to  be  restrained  from  teaching  what  he 
beheved.  And  they  separated.  At  first  it  was  partial 
alienation  as  well  as  separation.  Subsequently,  they 
were  reconciled  in  feeling.  They  divided,  however,  in 
labor,  each  to  his  peculiar  and  separate  field,  —  Wesley 
to  be  the  champion  and  leader  of  Arminianism,  and  the 
founder  of  a  church  holding  the  van  in  progressive  Prot- 
estant Christianity;  Whitefield  to  lead  for  a  while 
another  band,  under  the  patronage  of  the  Countess  of 
Huntingdon,  respectable  in  its  influence  and  numbers, 
and  infusing  an  increased  spiritual  life  into  the  Indepen- 
dents of  the  realm. 

We  have  referred  to  a  second  class  of  Wesley's  assist- 
ants. It  included  those  who  may  be  called,  with  a 
proper  qualification,  his  "  patrons."  These  formed  an 
agency,  in  planting  Methodism,  of  sufiicient  importance 
to  justify  a  brief  notice  of  their  work. 


AMERICAN  METHODISM.  83 

Wherever  the  "VVesleys  went,  preaching  the  glad  ti- 
dings of  the  Kingdom,  they  occasionally  met  with  sincere 
and  independent  men  —  clergymen  in  the  Establishment 
—  that  listened  to  their  message  honestly,  and  not  unfre- 
qnently  were  led  through  their  teaching  to  a  like  pre- 
cious faith.  A  few  of  these  were  thus  affected  when 
Charles  Wesley  began  his  ministry  in  the  churches  in 
London.  They  embraced  his  new  views,  and  were  con- 
verted. Three  years  had  not  passed  before  quite  a 
number  of  them  were  found  scattered  in  different  parts 
of  the  kingdom.  Few,  if  any  of  them,  were  in  high 
ecclesiastical  stations;  for  such  men  generally  turned 
away  from  the  Wesleys.  But  they  held  curacies,  and 
occasionally  a  rectory ;  and  it  gave  them  an  opportunity 
to  sympathize  with  the  itinerants,  and  often  to  give  them 
substantial  assistance.  With  them  the  Wesleys  found  a 
resting-place  in  their  journeys,  and,  what  was  of  more 
value,  words  of  cheer  and  a  hearty  "  God  speed."  Some  of 
them  adopted  the  Wesleyan  style  of  directness  in  preach- 
ing, and  went  out,  after  Wesley's  manner,  and  itinerated, 
J) reaching  to  the  poor  in  regions  beyond  the  limits  of 
their  own  parishes.  They  defended  the  characters  and 
conduct  of  the  Wesleys  when  assailed  by  their  enemies, 
and  often  interposed  their  influence  and  authority  to 
protect  them  from  violence  and  abuse.  Some  of  them 
submitted  to  persecution  and  the  loss  of  place  for  the 
defence  of  the  truth.  Among  these  noble  men,  in  the  be- 
ginning, was  John  Hodges,  rector  of  Weuvo,  Wales,  who 
opened  his  own  pulpit  to  the  Wesleys,  and  accompanied 
them  in  their  different  routes  and  out-door  preaching. 
There  was  Henry  Piers,  vicar  of  Bixby,  a  convert  of 
Charles  Wesley,  whose  pulpit  and  home  were  ever  open 
to  him  and  his  brother  j  Samuel  Taylor,  vicar  of  Quin- 


84  AMERICAN  METHODISM. 

ton,  who  was  himself  known  as  an  itinerant  evangelist ; 
and  John  Meriton,  a  clergyman  from  the  Isle  of  Man, 
who  labored  extensively  both  in  England  and  Ireland. 
A  little  later  was  Rev.  Vincent  Perronet,  vicar  of  Shore- 
ham,  a  man  of  saintly  piety,  who  became  Wesley's  con- 
fidential counsellor,  and  gave  two  sons  to  the  itinerant 
ministry.  Perronet's  house  was  often  the  resort  of  both 
the  Wesleys  for  consultation.  lie  adopted  their  strong- 
est views  of  personal  religion,  and  wrote  several  pam- 
phlets in  defence  of  Methodism.  So  important  were  his 
counsels  in  the  early  stages  of  Methodism  that  Charles 
Wesley  used  to  call  him  its  "  archbishop."  Another 
active  "  patron  "  was  William  Grimshaw,  curate  of  Ha- 
worth,  in  Yorkshire.  "  He  retained  his  parish  in  Haworth, 
but  superintended  two  Methodist  circuits  which  included 
it,  and  extended  over  many  towns  in  Yorkshire,  Lanca- 
shire, and  Cheshire.  So  thorough  were  his  labors  on 
these  districts,  that  they  usually  bore  the  name  of  *  Grim- 
shaw's  circuits/  and  the  lay  itinerants  the  title  of '  Grim- 
shaw's  preachers.' "  *  One  other  must  be  named, —  Eev. 
John  W.  de  la  Fletcher,  vicar  of  Madely.  Though  lie 
appears  several  years  later  than  those  already  men- 
tioned, he  came  into  notice,  and  performed  a  work,  at  a 
time  when  his  services  were  imperiously  demanded.  "  He 
was  Wesley's  most  ardent  coadjutor  in  the  Establishment ; 
his  counsellor,  his  fellow-traveller,  an  attendant  at  his 
Conferences,  the  champion  of  his  theological  views,  and, 
above  all,  a  saintly  example  of  the  life  and  power  of 
Christianity  as  taught  by  Methodism,  read  and  known, 
admired  and  loved,  by  Methodists  throughout  the 
world."! 

How  much  these  men,  and  others  like  them,  were  es- 

*  Steyens's  History  of  Methodism.  j  W- 


AMERICAN  METHODISM.  85 

sential  to  the  onward  progress  of  the  new  religious 
movement,  it  is  impossible  to  tell.  Certain  it  is,  that  by 
direct  labor  they  contributed  to  its  influence  and  added 
to  its  converts.  But  they  did  more.  They  encouraged 
and  countenanced  the  leaders,  who  might,  without  their 
aid,  have  fainted  and  been  disheartened. 

The  Wesleys  were  of  like  passions  with  other  men. 
Especially  were  they  jealous,  perhaps  too  much  so  as 
seen  from  our  standpoint,  lest  they  should  be  suspected 
of  a  desire  to  create  schism,  and  divert  the  members  of 
the  Methodist  societies  from  the  communion  of  the 
Church.  They  must  have  felt  that  the  countenance  of 
the  best  and  most  zealous  clergy  would  shield  them  from 
such  suspicion.  At  least,  it  encouraged  them  while 
adopting  such  aggressive,  though  irregular,  measures 
as  they  believed  would  advance  the  work  of  evangeliza- 
tion. Indirectly,  as  well  as  directly,  these  patrons  were 
helpers  to  the  Wesleys. 

The  third  class  of  Wesley's  assistants,  and  we  think 
the  most  efficient  class,  were  his  lay  preacliers.  Wesley 
had  but  little  confidence  in  the  religious  characters  and 
teachings  of  most  of  the  regular  clergy.  He  knew,  too, 
that  the  members  of  his  societies  had  no  confidence  in 
them.  But  he  did  not  conceive  that  it  could  be  proper 
for  a-  layman  to  turn  preacher.  His  repugnance  to  this 
was  as  strong  as  that  of  Peter  to  go  and  preach  to  the 
Gentiles.  It  needed  that  God  should  say  to  him, "  What 
God  hath  cleansed,  that  call  not  thou  common." 

Word  came  to  Wesley  at  Bristol  that  Thomas  Max- 
well, one  of  his  exhorters  at  the  Foundry,  had  been 
preaching.  It  was  a  great  tax  on  his  equanimity.  He 
hastened  to  London,  determined  to  punish  the  offender, 
or  at  least  to  put  a  stop  to  this  irregularity.    His  mother, 


86  AMERICAN  METHODISM. 

who  always  seemed  to  be  his  guiding  angel  in  any  perplex- 
ity, met  him  on  his  arrival,  and,  seeing  that  his  counte- 
nance indicated  some  anxiety  or  dissatisfaction,  inquired 
the  cause.  He  replied,  perhaps  rather  curtly,  "  Thomas 
Maxwell  has  turned  preacher,  I  hear."  —  "Take  care, 
John,"  said  she,  "  what  you  do  respecting  that  young 
man ; "  and  she  advised  him  to  hear  Maxwell  for  him- 
self before  he  decided  the  matter.  His  mother's  counsel 
had  always  great  weight  with  AVesle}^  He  went  and 
heard  Maxwell.  He  was  convinced  that  Maxwell  ought 
to  preach ;  and  he  said,  "  It  is  the  Lord ;  let  him  do  as 
seemeth  him  good." 

Thomas  Maxwell  was  the  first  Methodist  lay  preacher; 
but  he  Avas  only  one  'of  a  host  like  him  who  were  soon 
thrust  out  to  labor  for  the  evangelization  of  Great  Brit- 
ain, equal  in  talent,  zeal,  and  success  to  any  ministers 
that  have  ever  lived. 

Hardly  a  year  passed,  before  at  least  thirty  of  these 
"  lay  preachers,"  and  Wesley's  most  vigorous  assistants, 
were  duly  authorized  for  the  ministry  of  the  "Word. 

The  Wesleys  had  proved,  by  their  own  experience, 
the  helplessness  and  hopelessness  of  self-righteousness. 
Hence  they  could  say  to  others,  "  By  grace  "  only  "  are 
ye  saved."  But  their  message  was  chiefly  to  the  lower 
classes, — men  who  made  no  pretensions  to  self-righteous- 
ness, who  wero  covered  with  sin;  and  the  difficulty  of 
these  men  would  be  in  believing  that  God  could  save 
such  vile  wretches  at  all.  It  was  therefore  necessary 
that  God  should  raise  up  a  class  of  preachers  who  had 
been  delivered  from  like  corruption  and  wickedness, 
—  who  could  say  to  those  like  them,  "  He  saved  us,  and 
he  will  save  you."  God  ordinarily  gives  to  every  man 
that  he  calls  to  preach  to  others  some  experience  to 


AMERICAN  METHODISM.  87 

confirm  the  truth  he  is  called  to  preach.  These  men, 
miracles  of  grace,  could  say  unto  the  worst,  "  We  speak 
what  we  do  know,"  when  they  exhorted  the  vilest  sin- 
ners to  believe  on  the  Lord  Jesus  Christ  and  be  saved. 

We  are  interested  in  this  new  phase  of  the  great 
religious  movement,  not  only  because  of  the  wonderful 
work  of  God  wrought  by  the  lay  preachers  and  their 
"  ajJOstoUc  successo7^s"  not  only  becau.se  they  showed 
how  the  grace  of  God  could  be  magnified  by  putting 
"  the  treasure  in  earthen  vessels,"  but  because  it  put 
,  such  contempt  on  the  arrogance  and  pretension  of  other 
men,  who,  affecting  to  depise  these,  assumed  that  the  call 
of  man  to  the  ministry  was  superior  to  the  call  of  God. 

In  the  days  of  Christ,  and  in  the  days  of  Weslej^, 
those  who  pretended  to  instruct  in  religion  based  their 
authority  on  their  superior  social  position  and  on  their 
liberal  education.  They  virtually  denied  the  necessity 
of  a  preparation  that  is  from  above.  He  who  in- 
tended to  set  at  nought  the  arrogant  pretensions  of 
the  scribes  and  Pharisees,  by  choosing  men  for  his 
apostles  from  their  nets  and  from  the  seat  of  the  publi- 
can, had  the  same  design  in  calling  Nelson  from  the 
work  of  a  stone-mason,  and  Samuel  Bradburn  from  the 
cobbler's  bench,  and  Asbury  from  the  humble  peasantry 
of  Staffordshire.  Not  that  he  would  make  learning  a 
disqualification  for  the  sacred  office,  —  for  he  added  a 
learned  Saul  of  Tarsus  to  the  college  of  apostles,  and  he 
selected  the  Wesleys,  who  were  among  the  best  educated 
men  of  their  age,  —  but  because  he  would  show  that  hu- 
man learning  is  subordinate  to  the  higher  gift  of  divine 
instruction,  and  he  would  confound  the  assumption  that 
human  wisdom  was  the  chief  endowment  of  the  ministry 
of  reconciliation. 


88  AMERICAN  METHODISM. 

The  introduction  of  Wesley's  "lay  preachers"  was 
something  new;  at  least,  it  was  the  revival  of  some- 
thing so  old  as  to  have  fallen  into  disuse  and  disrepute. 
Yet  these  preachers  were  only  the  first  fruits  of  a  great 
clerical  harvest.  Some  have  affected  to  believe  that 
they  were  designed  as  a  merely  extemporized  agency, 
to  meet  an  emergency  for  the  day,  and  then  to  cease  ; 
that  they  had  a  special  mission,  to  be  quickly  fulfilled, 
and  then  to  end.  So  far  from  this,  they  appear  to  have 
been  a  kind  of  primary  model,  after  which  God  intended 
his  future  ministry  should  be  made.  There  might  be  some 
modifications  required  in  the  mould,  to  perfect  their 
successors  for  the  demands  of  the  future  state  of  society 
and  of  the  Church ;  but  in  the  spirit  of  their  call,  in  the 
substance  of  their  work,  and  in  the  chief  qualification 
for  it,  —  the  renewal  of  the  heart  by  the  Holy  Ghost,  — 
Wesley's  first  itinerant  evangelists  were  the  real  types 
of  a  host  of  divinely-appointed  ministerial  successors. 
They  were  the  true  "  fathers  "  of  whom  their  sons  may 
boast,  and  whom  they  should  ever  delight  to  honor. 

The  history  of  these  men  has  all  the  wonder  and 
extravagance  of  fiction.  They  came  from  the  lowest 
rank  of  social  life,  and  had  none  of  the  trainings  of 
refinement;  but  they  comuiended  themselves  with  dig- 
nity and  unembarrassed  ease  in  the  presence  of  every 
class  of  society.  They  had,  usually,  no  early  advan- 
tages of  education  ;  but,  by  a  gracious  intuition,  they 
possessed  a  knowledge,  especially'  the  knowledge  of 
divine  things,  that  fitted  them  clearly  and  forcibly  to 
expound  the  Word,  and  that  made  them  ready  in  every 
emergency  for  its  defence.  Their  audiences  included 
every  variety  of  men,  —  the  ignorant,  the  pretentious, 
the  violent,  and  the  wicked.     But  they  instructed  the 


AMERICAN  METHODISM,    .  89 

ignorant,  rebuked  the  arrogant,  subdued  the  violent, 
and  led  the  guilty,  convicted  of  their  sins,  to  the  knowl- 
edge of  God.  They  labored  incessantly,  without  weari- 
ness or  fainting.  They  were  reviled,  slandered,  assaulted ; 
but  they  received  these  things  with  meekness,  and  prayed 
earnestly  for  their  persecutors.  Every  hindrance  to 
their  success  only  stimulated  their  zeal,  and  hardened 
their  endurance.  Every  peril  only  emboldened  their 
courage.  Very  rarely  indeed  would  one  of  them  cease 
his  evangelical  mission.  Scarcely  one  of  them  departed 
from  the  faith.  Human  history  has  not  furnished  a 
class  of  men  who  showed  by  their  devotion  and  perse- 
verance more  incorruptible  persistence  in  fulfilling  their 
commissions,  and  preaching  the  Lord  Jesus.  These 
were  the  men  that  God  brought  out  to  be  Wesley's 
"  aids."     A  noble  race  for  a  noble  work. 

The  good  effects  of  the  preaching  of  these  men  were 
immediate,  astonishing,  well-attested,  and  well-com- 
mended. Determined  by  simple  arithmetic,  their  suc- 
cess resembled  the  revival  of  Pentecost,  and  converts 
were  multiplied  by  scores,  sometimes  by  hundreds.  If 
judged  by  the  radical  reforms  produced  in  the  charac- 
ters and  lives  of  their  subjects,  their  work  often  appears 
semi-miraculous,  and  as  if  Christ  were  again  present, 
casting  out  demons,  and  clothing  the  delivered  ones 
with  a  right  mind.  The  manners  of  whole  communities 
were  suddenly  reformed  by  the  presence  of  these  itiner- 
ants. They  accomplished  more  for  good  order  and 
improving  morals  throughout  the  kingdom  than  any 
other,  perhaps  than  every  other,  agency  of  the  realm. 
More  than  this,  and  better,  the  converts  became  a  de- 
vout, praying,  and  holy  people,  reforming  others  as  well 
as  being  self  reformed.     The  ministry  of  these  despised, 


90  AilERICAN  METHODISM. 

persecuted,  and  reputedly  ignorant  lay  preachers  was 
instrumental  in  arresting  the  downward  tendency  of  the 
social,  moral,  and  religious  life  of  England,  and  in  giving 
it  an  impulse  upward  that  has  continued  to  the  present 
time. 

A  brief  sketch  of  a  few  of  the  lay  itinerants  who 
"  assisted "  Wesley  in  the  first  quarter  of  a  century 
of  Methodism  will  be  interesting.  It  will  also  show  the 
"  ring  of  the  metal "  of  which  all  of  them  were  made. 

John  Nelson  is  a  good  specimen.  He  was  an  honest, 
sturdy  Yorkshire  stone-mason.  While  working  at  his 
trade  in  London,  he  heard  Mr.  Wesley  preach  at  Moor- 
fields.  He  had  lived  among  his  fellow-workmen  a  steady 
life,  avoiding  their  many  excesses  in  profanity  and 
drunkenness.  He  had  tried  in  various  ways,  but  to  no 
avail,  to  satisfy  the  demands  of  his  conscience,  and  secure 
the  favor  of  God.  "  Surely,"  he  said, "  God  never  made 
man  such  a  riddle  to  himself,  and  to  leave  him  so." 
The  truth  from  Wesley's  lips  was  the  message  of  God  to 
him.  It  revealed  to  him  what  he  had  longj  been  io;no- 
rantly  seeking.  He  found  peace  with  God.  He  soon 
returned  to  Bristol,  where  his  good  wife  lived,  and  be- 
gan to  tell  his  friends  there,  "  that  this  new  faith,  as  they 
called  it,  was  the  old  fiiith  of  the  gospel,"  and  that  he 
"  was  as  sure  that  his  sins  were  forgiven  as  he  could  be 
of  the  shining  of  the  sun."  The  truth  was  soon  "  noised 
abroad,"  and  the  "people  came  together,  wondering." 
At  first  he  expounded  to  them  the  Word,  sitting  in  his 
house,  after  the  work  of  the  day  was  over.  The  crowd 
became  too  great  for  the  room ;  and  he  began  to  preach 
to  them  in  front  of  his  house,  in  the  open  air.  His  ad- 
dress, from  private  conversation,  became  public  dis- 
course, and  he  was  unpremeditatedly  initiated  as  a  lay 


AMERICAN  METHODISM.  91 

preacher.  The  reports  of  his  success  reached  Wesley 
in  London,  who  went  to  visit  him,  and  to  direct  his 
future  labors.  He  immediately  recognized  Nelson  as 
one  of  his  preachers,  and  often  took  him  with  him  as 
an  aid  in  his  many  itinerant  journeys.  Often  these 
journeys  and  labors  were  distinguished  for  character- 
istic trials.  They  went  to  Cornwall,  and  preached 
every  night  among  the  population  of  West  Cornwall, 
Methodism  was  unknown  among  many  of  the  villages, 
and  the  itinerants  often  suJOfered  from  the  want  of  the 
commou  comforts  of  life.  Nelson  says  of  their  condi- 
tion, "  All  this  time,  Mr.  Wesley  and  I  lay  on  the 
floor :  he  had  my  great  coat  for  his  pillow,  and  I  had 
•^Burkitt's  Notes  on  the  New  Testament'  for  mine. 
After  being  here  nearly  three  weeks,  one  morning, 
about  three  o'clock,  Mr.  Wesley  turned  over,  and,  find- 
ing me  awake,  clapped  me  on  the  side,  saying,  '  Brother 
Nelson,  let  us  be  of  good  cheer :  I  have  one  whole  side 
yet,  for  the  skin  is  off  but  one  side.'  One  day  Mr.  Wes- 
ley preached  from  Ezekiel's  vision  of  dry  bones.  As 
we  returned,  Mr.  Wesley  stopped  his  horse  to  pick  the 
blackberries,  saying,  '  Brother  Nelson,  we  ought  to  be 
thankful  that  there  are  plenty  of  blackberries ;  for  this  is 
the  best  country  I  ever  saw  for  getting  a  stomach,  but 
the  worst  that  I  ever  saw  for  getting  food.  Do  the 
people  think  w^e  can  live  by  preaching  ? '  " 

Nelson  soon  became  a  vigorous  itinerant.  He 
wrought  at  his  trade  by  day,  and  preached  at  night. 
His  courage,  piety,  and  apt  speech  attracted  attention 
wherever  he  went.  He  had  many  converts.  He  spread 
Methodism  through  Yorkshire,  Cornwall,  Lincolnshire, 
and  Lancashire.  He  had  such  a  genial,  hearty  spirit, 
and  popular  manner,   that   the  rudest  men   delighted 


92  AMERICAN  METHODISM. 

to  listen  to  him.  Even  the  vilest,  who  came  to  disturb 
his  meetings,  were  often  arrested  by  his  generous  im- 
daunted  ways,  and  gave  over  their  wicked,  sometimes 
murderous  purposes. 

Every  form  of  opposition  was  resorted  to,  to  hinder  his 
preaching  or  to  destroy  him.  In  one  place  they  threw 
squibs  at  him  ;  quite  .often  the  rabble,  headed  perhaps  by 
the  parish  priest,  beat  drums  around  him,  to  prevent  the 
congregation  hearing  him.  Sometimes  they  assaulted  the 
house  where  he  lodged.  At  Bristol  he  was  seized  and 
impressed  for  the  army.  As  he  lay  in  jail  at  Bradford, — 
a  vile  place  that,  he  said,  "  smells  like  a  pig-stye,"  —  his 
wife,  who  had  two  young  children  to  care  for,  came  and 
exhorted  him,  "  Fear  not :  the  cause  is  God's  for  which 
you  are  here,  and  he  will  plead  it  himself  Therefore  be 
not  concerned  about  me  and  the  children.  He  that 
feeds  the  young  ravens  will  be  mindful  of  us.  He  will 
give  you  strength  for  your  day."  Thence  he  was  taken 
to  prison  at  Leeds.  A  stranger  offered  a  hundred 
pounds,  security,  to  bail  him  out.  Many  came  and  wor- 
shipped with  him  in  the  prison.  Soon  after  this,  he  was 
taken  to  York,  guarded  by  armed  troops,  and  the  people 
shouted  around  him  as  if  he  had  been  the  vilest  pest  of 
the  nation.  "  But,"  he  says,  "  the  Lord  made  my  brow 
like  brass ;  so  that  I  could  look  on  them  like  grasshop- 
pers, and  pass  through  the  city  as  if  there  had  been 
jione  in  it  but  God  and  me."  But,  harassing  and  peril- 
ous as  was  his  condition,  he  preached  Christ  from  the 
window  of  his  prison,  or  to  the  soldiers,  and  with  dem- 
onstration of  the  Spirit  and  M'itli  power.  After  being 
marched  about  the  country  for  three  months,  he  was 
released,  through  the  influence  of  Lady  Huntingdon, 
and,  on  the  night  of  his  discharge,  preached  with  his 
usual  zeal  and  boldness  at  Newcastle, 


AMERICAN  METHODISM.  93 

His  persecutions,  though  severe,  were  only  such  as 
were  common  to  his  fellow-laborers.  At  one  place 
they  had  a  halter  ready  for  his  neck,  and  were  kept  from 
using  it  by  that  mysterious  power  which  God  often  shows 
in  paralyzing  the  arm  of  the  persecutor ;  at  another  time 
he  was  prostrated,  bleeding,  to  the  earth,  by  a  brick 
thrown  at  him,  and  hitting  him  on  the  back  of  his  head. 
An  honest  man  rescued  him  from  the  mob  ;  a  surgeon 
dressed  his  wound ;  and  the  same  day  he  was  on  his  way 
to  preach  at  another  place.  Here  he  was  more  fearfully 
assaulted  than  before.  He  was  knocked  down  eight 
times,  dragged  over  the  stones  for  many  rods,  and  kicked 
again  and  again  as  he  lay  bleeding.  The  rabble  stood  on 
him,  and  threatened  to  "  tread  the  Holy  Ghost  out  of 
him."  They  threatened  to  throw  him  into  a  well ;  but  a 
heroic  woman  defied  them,  knocked  several  of  his  per- 
secutors down,  and  delivered  him. 

Imagine  this  man  of  iron  constitution  and  will  rally- 
ing the  next  day  from  this  murderous  assault,  and  rid- 
ing forty  miles,  and  sitting  in  the  evening  with  undaunted 
spirit,  resting  himself  against  a  tombstone  in  the  grave- 
yard at  Ormotherly,  listening  to  a  sermon  from  Wesley. 
Out  of  all  the  Lord  saved  him.  Whether  by  his  inter- 
vening hand  he  saved  him  from  his  assailants,  or  by  the 
suddenness  of  his  recovery,  or  by  the  support  of  his 
grace,  or  by  all  these,  who  shall  say  ? 

John  Nelson  lived  to  maintain  his  Christian  integrity, 
and  to  labor  in  the  ministry,  for  thirty-three  years.  He 
died  at  Leeds.  "  Amid  thousands  of  spectators,  a  proces- 
sion nearly  half  a  mile  long,  sobbing  and  singing,  bore  the 
remains  of  the  heroic  man  through  the  town  of  Leeds, 
and  along  the  highway,  to  lay  him  to  rest  in  his  native 
village  of  Birstal,  —  the  place  of  his  first  ministrations 


94  AMERICAN  METHODISM. 

and  greatest  triumphs.  Aged  men,  who  remembered  and 
shared  his  earUest  trials,  and  children  who  had  heard 
the  story  of  them  told  at  the  fireside  by  their  fathers, 
followed  him  to  the  grave,  as  a  grateful  people  follow  a 
fallen  hero  who  has  helped  to  save  their  country.  Leeds 
had  seldom  or  never  witnessed  a  more  affecting  scene."  * 

He  had  all  those  noble  qualities  tliat  secure  the  con- 
fidence of  the  ungodly,  the  respect  of  authority,  and  the 
hearty  love  of  the  Christian.  Probably  no  man  that 
ever  trod  English  soil,  except  Whitefield,  had  greater  in- 
fluence than  Nelson  over  a  religious  assembly.  If  the 
number  of  converts  is  any  test  of  the  genuineness  of  a 
divine  call  to  the  ministry,  few  men  could  give  better 
evidence  of  such  a  call  than  Nelson.  No  man,  except 
John  Wesley,  did  more  than  he  in  the  first  thirty  years 
of  Methodism,  to  diffuse  its  influence  and  preserve  its 
spirit. 

But  let  us  look  more  briefly  at  another  of  the  early 
"  lay  ministry." 

Thomas  Walsh  was  an  Irishman.  His  parents  were 
rigid  Romanists ;  and  to  his  eighteenth  year,  from  early 
childhood,  he  followed  with  strict  observance  all  the  re- 
quirements of  Romanism.  The  mass,  confession,  and 
fasting  were  strictly  and  frequently  observed,  lie  then 
saw,  chiefly  from  conversation  with  his  brother,  who  had 
renounced  Popery,  the  lack  of  any  evidence  in  the  scrip- 
tures to  sustain  it;  and  he  formally  abjured  it,  and  united 
with  the  Established  Church.  But  his  mind  was  in  un- 
rest. He  heard  Robert  Swindell,  a  Methodist  itinerant, 
and  a  purer  light  began  to  dawn  upon  his  mind.  "I 
was  divinely  assured,"  he  says,  "  that  God,  for  Christ's 
sake,  had  forgiven  all  my  sins."     He  now  gave  himself 

*  Stevens. 


AMERICAN  METHODISM.  95 

to  study,  and  mastered,  besides  his  native  Irish  language, 
the  English,  Latin,  Greek,  and  Hebrew:  the  latter  was  a 
special  delight  to  him.  The  Bible  was  his  chief  study, 
and  his  mind  was  a  complete  concordance  of  the  Scrip- 
tures. Dr.  Stevens  says,  "  The  record  of  his  life  seemed 
to  be  a  combination  and  impersonation  of  the  Hebraic 
grandeur  of  the  old  prophets,  the  mystic  piety  of  the 
papal  saints,  and  the  scriptural  intelligence  and  purity 
of  Protestantism."  He  began  to  preach.  His  first  ser- 
mon, wliile  some  mocked  and  others  v/ept, "  demonstrated 
the  genuineness  of  his  mission."  He  went  through  Lim- 
erick, Leinster,  and  Connaught,  preaching  twice  or  thrice 
a  day  in  the  open  air.  His  Irish  tongue  gave  him 
special  access  to  the  Romanists.  They  flocked  to  him, 
and  many  of  them  were  converted  to  the  truth.  The 
Papal  j^riests,  angered  by  his  success,  instigated  every 
form  of  persecution  to  destroy  him.  In  the  north  of 
Ireland,  he  was  violently  abused  by  Protestant  assailants. 
But  the  people  came  in  multitudes  to  hear  him,  and 
many  rejoiced  to  obtain  the  blessedness  of  "  like  precious 
faith."  "  No  man  contributed  more  than  he  to  the  dif- 
fusion of  Methodism  in  Ireland." 

Wesley  transferred  him  to  London  ;  and  his  preaching, 
especially  to  his  Irish  countrymen,  was  not  less  effectual 
than  it  had  been  in  Ireland.  He  lived  only  about  nine 
years  after  he  commenced  his  ministry  ;  but  they  were 
years  of  prodigious  labor  and  study,  and  of  remarkable 
success.  Wesley  says  of  him,  "  I  do  not  remember  ever 
to  have  known  a  preacher,  who,  in  so  few  years  as  he  re- 
mained upon  earth,  was  an  instrument  of  converting  so 
many  sinners." 

We  might  give  an  account  of  the  noble  deeds  and 
character  of  many  more  of  Wesley's  assistants.      The 


96  AMERICAN  METHODISM. 

record  would  exhibit  their  industry,  self-denial,  and  per- 
secution, and  a  series  of  successes  worthy  of  the  apostles 
themselves.  In  four  years  from  his  first  appearance  at 
Kingswood,  twenty-five  of  these  heroic  men  were  com- 
missioned by  Wesley  in  different  parts  of  England.  At 
the  end  of  twenty-five  years,  the  time  when  Methodism 
was  introduced  into  America,  there  were  not  less  than 
one  hundred  of  them  ;  while  many  others  had,  by  hard 
work,  persecution,  or  privation,  been  hurried  to  heaven. 

There  was  Alexander  Coates,  one  of  the  first  of  the  lay 
preachers.  He  was  for  twenty-five  years  an  earnest  and 
clear  witness  of  the  power  of  Christ  to  save,  and  died 
with  a  vision  of  the  better  land  before  him. 

John  Ilaime  was  another.  He  was  for  some  time  in  the 
army.  By  his  holy  life,  fervent  praying,  and  zealous 
preaching,  he  was  the  means  of  the  conversion  of  many 
of  the  soldiers.  Some  of  these  became  preachers  also.  He 
left  the  army  of  his  country,  but  remained  a  true  soldier 
of  the  cross  for  more  than  forty  years.  He  continued 
to  preach  "  as  long  as  he  was  able  to  speak,  and  longer 
than  he  could  stand  without  support."  His  dying  testi- 
mony was,  "  When  my  soul  departs  from  this  body,  a 
convoy  of  angels  will  conduct  me  to  the  paradise  of  God." 

The  army  in  Flanders  furnished  another  notable  itin- 
erant, Sampson  Staniforth.  He  had  been  a  leader  in 
wickedness  among  his  companions  in  arms.  The  change 
produced  by  his  conversion  was  so  great  that  it  affected 
a  number  of  his  immediate  comrades,  who  were  also  con- 
verted. He  was  soon  distinguished  as  a  powerful  preach- 
er in  the  army.  When  he  returned  to  England,  he  entered 
the  ranks  of  the  itinerants,  and  continued  in  them  for 
near  fifty  years.  He  was  a  mighty  man,  full  of  fiiith 
and  the  Holy  Ghost,  and  "  much  people  were  added  to 
the  Lord." 


AMERICAN  METHODISM.  97 

Christopher  Hopper  was  another  of  Wesley's  "  trained 
band."  He  travelled  extensively  in  England,  Wales,  and 
Ireland,  facing  mobs,  preaching  Christ,  and  forming  so- 
cieties. He  left  the  fruits  of  his  apostleship  in  every 
place  to  which  he  came. 

The  army  in  Ireland  produced  Duncan  Wright,  to  in- 
crease the  number  of  Wesley's  aids.  He  was  by  birth  a 
Scotchman.  After  his  conversion,  he  was  too  zealous  in 
his  master's  cause  for  the  comfort  of  his  chief  officer, 
who  managed  to  have  him  released  from  the  army.  This 
gave  him  a  wider  field  for  his  gifts.  For  thirty  years  he 
worked  as  a  man  who  loved  the  work,  and  then  died  in 
it,  but  not  weary  of  it. 

These  men  and  their  compeers  were  a  wonderful 
band.  They  were  not  such  as  the  world  is  accustomed 
to  place  high  on  its  roll  of  honor.  But  history  can 
furnish  none  truer  to  the  great  mission  they  were  called 
to  fill,  or  who  performed  a  better  part  in  the  reforma- 
tion of  their  fellow-men, —  none  more  needed  for  the 
times  in  which  they  lived.  Their  works  do  follow 
them.  Their  courage  knew  nothing  of  fear.  Their  love 
for  souls  burned  brighter  as  it  was  fanned  by  exercise, 
and  their  faith  embraced  an  unlimited  efficacy  in  the 
atonement  of  Christ  for  the  worst  of  men.  To  be  obe- 
dient to  every  call  of  their  Saviour  became  the  habit  of 
their  lives.  Wesley  was  their  leader ;  and  they  were  the 
first  fruits,  noble  types,  of  his  devoted  helpers. 


CHAPTER  IV, 


HOW  WESLEYAN  METHODISM  WAS   CONSTRUCTED. 


'  In  whom  all  the  building,  fitly  framed  together,  groweth  unto  a  holy  temple  in  the  Lord." 

>E  have  already  considered  what  may  be 
called  the  internal  or  spiritual  force  of 
Methodism.  We  now  propose  to  inquire, 
what  was  its  original  outward  or  organic 
structure,  and  why  it  took  the  form  that 
it  did.  We  have  a  particular  interest  in 
this  inquiry,  because  American  Meth- 
odism was  mainly  a  reproduction  of 
English  Methodism.  It  could  not  have 
been  otherwise.  Its  founders  here  were  emigrants, 
who  had  left  the  parent  land  as  members,  or  local 
preachers,  of  the  Methodist  family  at  home ;  or  were 
itinerants,  sent  directly  by  Wesley  to  organize  societies 
in  this  country.  For  some  years  these  societies  were 
considered  a  part  of  the  English  Wesleyan  body ;  and, 
naturally,  all  the  peculiarities  or  characteristics  of  the 
original  stock  would  appear  in  its  branch. 

If  we  institute  a  comparison  between  the  "  economy  " 
of  Methodism,  as  its  organization  is  sometimes  called, 
for  the  first  twenty-five  years  of  its  existence,  and  Meth- 
odism as  it  is  at  the  present  day,  we  shall  find  tliat  in 
that  brief  time  it  had  incorporated  in  itself  nearly  all 


AMERICAN  METHODISM.  99 

the  fundamental  features  of  its  present  system.  A  few 
changes  have  transpired;  some  extensions  or 'modifica- 
tions have  been  made,  as  the  increased  resources  of  the 
denomination  have  demanded,  to  conform  it  to  the  char- 
acteristics of  present  society.  But,  in  the  general  fea- 
tures of  this  economy,  the  Methodism  of  to-day  is  much 
the  same  as  that  of  England  in  1766. 

The  ecclesiastical  structure  of  Methodism  is  peculiar. 
In  some  respects  it  simply  differs  from,  and  in  others 
its  features  are  apparently  the  opposite  of,  those  of  other 
churches.  Hence  it  has  been  the  subject  of  free,  and 
sometimes  of  severe,  criticisms.  By  some  it  has  been 
called  arbitrary  in  its  rule,  and  oppressive  on  its  mem- 
bers, —  at  variance  with  their  individual  rights.  Others 
have  conceded  that  it  was  a  good  temporary  "  institute," 
well  adapted,  as  an  expedient  to  meet  an  emergency, 
at  the  time  of  its  introduction,  but  with  an  inherent 
unfitness  for  permanence,  and  unworthy  the  name  of  a 
true  church  system. 

Its  friends  regard  it,  and  we  think  with  good  reason, 
as  wisely,  perhaps  divinely  appointed,  with  all  the  ma- 
terials and  forms  to  develop  and  strengthen  itself,  and  to 
conserve  the  spiritual  interests  of  its  members.  They 
think  it  has  the  best  provisions  for  unlimited  expansion, 
and  that  it  embodies  all  the  qualities  essential  to  a  real 
church  of  God. 

The  attacks  made  upon  the  Methodistic  economy 
have  usually  come  from  those  who  were  either  ignorant 
of  its  history  and  form ;  or  who  have  shown  that  they 
looked  at  it  from  some  hostile  position ;  or  who  have 
mistaken  its  chief  design,  —  to  promote  the  piety  of  its 
members,  and  do  the  work  of  spreading  scriptural  holi- 
ness in  the  world. 


100  AMERICAN  METHODISM. 

The  ignorance  of  many  men  who  are  presumed  to  be 
well  informed  on  all  important  subjects  —  their  ignorance 
respecting  the  system  and  policy  of  the  Methodist 
Church  —  is  often  very  surprising.  This  seems  not  less 
strange,  considering  that  it  is  the  church  that  has  had 
such  a  controllino-  influence  in  forminoj  the  character  of 
this  nation.  We  will  give  one  instance  to  illustrate  our 
assertion :  — 

More  than  twenty  years  ago,  an  eminent  lawyer  of 
our  Empire  State,  and  since  then  a  chief  justice  of  the 
Supreme  Court  of  the  State,  had  a  case  in  court,  involv- 
ing the  legal  settlement  of  title  to  some  Methodist 
Church  property.  It  was  necessary  that  he  should  be 
posted  respecting  the  economy  of  the  church,  of  which 
he  -was  wholly  ignorant.  He  sought  the  needed  infor- 
mation from  a  Methodist  layman  of  his  acquaintance. 
Bishop  Hedding  happened  to  be  in  the  city  at  the  time, 
and  was  introduced  to  the  lawyer  to  instruct  him.  For 
an  hour  or  more,  the  good  bishop  expounded  to  him 
the  whole  theory  of  the  Methodist  polity.  When  he  had 
finished,  the  lawyer  said  to  him  in  substance, "  I  thank 
you.  Bishop  Hedding,  for  giving  me  this  interview,  and 
for  your  clear  and  able  exposition  of  your  church  system. 
But  I  want  also  to  confess,  that  I  am  ashamed  for  having 
allowed  myself  to  remain  so  profoundly  ignorant  of 
what  I  now  conceive  to  be  the  wisest  and  best  church 
organization  in  the  world."  It  would  be  well  if  all  his 
brethren  of  the  law,  and  all  others,  too,  who  assume  to 
be  learned,  would  become  better  acquainted  with  the 
economy  and  history  of  Methodism. 

But  the  objections  to  the  organism  of  Methodism 
come  mostly  from  those  who  fail  to  see  its  true  nature 
as  a  system  for  religious  men,  —  for  those  who,  "  having 


AMERICAN  METHODISM.  101 

the  form,  are  seeking  the  power  of  godliness."  These 
objectors  estimate  its  vahie  rather  as  a  poUcy  to  rule 
the  men  of  the  world.  They  judge  of  its  value,  solely 
by  its  analogy  to  institutions  that  have  a  worldly  end 
to  secure. 

There  were  two  objects  in  view  in  the  mind  of  John 
Wesley,  in  adopting  or  approving  the  regulations  that 
were  to  govern  his  "  Societies."  They  were,  first,  how 
shall  those  who  desire  to  live  godly  in  Christ  Jesus  be 
best  aided  in  their  desires  ?  And,  next,  how  can  they 
best  induce  others  to  unite  with  them  in  the  same  de- 
sire ?     To  attain  these  ends  were  all  in  all  to  him. 

Referring  to  the  charge  often  made  against  him,  of  ir- 
regularity, he  said  emphatically,  "  Church  or  no  church, 
we  must  save  souls. "  It  was  not  whether  his  regula- 
tions were  formed  like  those  regulating  merely  human 
organizations,  or  whether  they  would  be  popularized  by 
flattering  the  passions,  the  prejudices,  or  the  ambition 
of  men.  Our  judgment  of  the  worth  of  the  Methodist 
economy  must  be  made  from  his  standpoint.  From  it, 
what  has  the  history  of  Methodism  proved?  Plainly 
that  no  ecclesiastical  system  has  furnished  better  appli- 
ances to  aid  men  to  live  holy ;  and  none  has  been  more 
successful  in  converting  men  from  sin  to  holiness. 

By  Wesley's  test  of  what  Methodism  should  be,  we  are 
to  fear  or  hope  for  its  future.  If  ever  the  time  comes 
when  the  conditions  of  its  "  General  Rules  "  become  only 
nominal,  or  are  so  changed  that  unconverted  men  may 
find  easy  access  to  its  communion  ;  if  it  shall  ever  happen 
that  men  seek  to  make  the  church  a  strong  estahlishment, 
rather  than  a  holy  people  ;  and  if  its  counsels,  superior 
or  inferior,  shall  ever  be  directed  by  a  worldly-wise  policy 
rather  than  to  subserve  the  sanctification  of  its  mem- 


102  AMERICAN  METHODISM. 

bers,  there  is  no  church  organization  in  existence  that 
has  in  it  such  elements  of  weakness,  division,  and  ruin 
as  the  Methodist  Church.  Its  grand  system  of  central- 
ized power,  and  the  authority  it  gives  to  individuals  for 
the  supervision  and  direction  of  both  ministers  and 
members,  perverted,  would  be  like  aroused  Samsons  in 
the  temple  of  the  Philistines,  —  terrible  instruments  for 
its  own  destruction.  That  which  is  ordained,  with  a 
godly  membership,  to  be  a  savour  of  life  unto  life,  would 
become,  with  an  ungodly,  a  savour  of  death  unto  death. 

Men  have  entertained  diverse  opinions  in  respect  to 
organic  Methodism.  There  are  those  who  consider  it 
as  entirely  the  product  of  Wesley's  genius,  combining 
his  ingenuity  to  invent,  or  his  practical  talent  to  adopt, 
the  measures  that  were  best  fitted  to  accomplish  a  given 
end.  They  give  the  whole  glory  of  Methodism  to  John 
Wesley.  Others  consider  it,  in  whole  and  in  part,  a  di- 
vinely constructed  system ;  the  pattern  made  and  or- 
dained in  heaven,  and  Wesley  and  his  assistants  free  to 
work  it  out,  perhaps  not  always  wittingly,  if  willingly. 

Both  of  these  extreme  opinions  are  erroneous.  Meth- 
odism is  indeed  the  child  of  Providence.  But  this  does 
not  imply  that  its  instruments  had  no  inventive  part  in 
its  establishment.  Some  of  its  features  are  clearly  the 
result  of  Wesley's  genius  ;  but  this  does  not  imply  that 
God  did  not  intervene  to  bring  about  the  peculiar  cir- 
cumstances that  suggested  the  invention.  In  some 
instances  it  is  clear  that  others,  and  not  Wesley  chiefly, 
were  the  authors  of  the  best  peculiarities  of  Meth- 
odism. The  plan  of  the  Societies  is  from  an  existing 
Moravian  custom.  God  thrust  forth  the  first  lay  preach- 
er, without  Wesley's  knowledge  or  favor.  The  crude 
plan  of  class-meetings  was  first  suggested  by  a  humble 


AMERICAN  METHODISM.  103 

member  of  one  of  the  societies.  But  this  is  Wesley's 
praise,  that  when  some  measure  was  suggested  to  him 
that  he  beheved  would  aid  in  fulfilling  the  mission  of 
his  life,  and  be  instrumental  in  helping  to  save  men, 
though  it  was  without  the  authority  of  usage,  or 
was  proposed  to  him  by  the  lowliest  of  his  members, 
he  had  both  the  wisdom  and  the  grace  heartily  and 
promptly  to  approve  and  adopt  it ;  and  thus  his  whole 
system  became  an  illustration  of  men  working  out,  while 
God  worked  in  and  with  them,  their  salvation. 

Field-preaching  was  the  first  new  measure  of  Method- 
ism. We  have  already  given  an  account  of  its  introduc- 
tion at  Bristol  and  Kingswood.  Wesley  little  dreamed, 
whenrhe  overcame  his  prejudices,  and,  as  he  says,  "sub- 
mitted to  be  more  vile,  and  proclaimed  in  the  highways 
the  glad  tidings  of  salvation,"  that  he  was  "  establishing  a 
precedent,"  to  become  common  with  himself  and  his  co- 
laborers  and  successors,  and  that  should  be  attended 
with  such  remarkable  success.  He  did  not  think  that 
he  was  establishing  a  rule  of  action  for  future  Methodist 
history, — a  principle  rather, — that,  wherever  the  people 
could  be  convened  to  hear  the  Word,  in  private  houses 
or  in  the  market-places,  by  the  wayside  or  in  the  fields, 
in  barns  or  in  the  streets,  anywhere  and  everywhere- 
that  men  would  gather  to  hear  the  gospel,  was  a  plaee 
consecrated  by  the  work,  and  a  proper  one  for  a  Meth- 
odist minister  to  open  his  commission.  What  was  at 
first  reluctantly  adopted  as  a  necessity,  has  thousands  of 
times  since  been  joyfully  embraced  as  a  providential 
opportunity. 

It  can  hardly  be  said  that  field-preaching  is  an  essen- 
tial part  of  Methodist  economy  ;  but  it  is  a  very  impor- 
tant part  of  Methodist  history.     It  gave  access  to  thour 


104  AMERICAN  METHODISM. 

sands,  that  could  not  have  been  obtained  m  any  other 
way ;  and,  m  less  than  a  quarter  of  a  century,  there  was 
hardly  a  town  in  England,  Scotland,  Wales,  or  Ireland 
but  had  its  out-door  spot,  consecrated  by  the  itinerants, 
by  the  message  of  the  gospel,  and  by  prayer  and  the 
songs  of  praise. 

There  were  many  j^ractical  advantages  in  this  method 
of  preaching,  above  the  regular  and  formal  ministrations 
in  the  churches.  At  that  time,  great  numbers  of  the 
people  never  visited  the  churches,  and  would  have  been 
awkward  inside  of  them.  But  they  would  be  unembar- 
rassed, and  would  readily  assemble,  in  the  extemporized 
crowd.  The  novelty  of  the  thing  would  induce  thern 
to  attend.  True,  it  brought  together  a  heterogeneous 
mass,  and  often  exposed  the  preacher  to  disturbance 
and  insult.  But  what  of  this,  if  it  only  gave  him  an 
opportunity  to  present  Christ,  and  interest  his  hearers 
in  their  salvation  ?  It  was  peculiarly  adapted  to  give 
direct  access  to  the  poor  and  vile,  to  whom  the  mission 
of  Methodism  seemed  especially  to  be  directed. 

Field-preaching  furnished  a  place  of  worship  always 
available.  It  did  not  require  the  permission  of  bishops, 
rectors,  or  curates.  Most  of  all,  it  was  well  adapted  to 
the  pioneer  work  of  evangelism  ;  and,  without  it,  Method- 
ism would  hardly  have  found  a  permanent  influence  in 
many  places  in  England  or  America.  It  was,  too,  an  en- 
tering wedge  of  independence  of  the  Established  Church. 

The  first  feature  of  organic  Methodism  was  the  form- 
ation of  what  Wesley  called  the  "  United  Societies." 
The  particular  rules  to  regulate  these  societies  are  to 
be  credited  to  Wesley ;  but  the  origin  of  the  societies  can 
hardly  be  said  to  belong  to  him.  They  were  taken  from 
the  Moravians.     There  were  a  number  of  them  in  Lon- 


AMERICAN  METHODISM.  105 

don  before  lie  began  to  preach.  Indeed,  it  was  while  he 
was  assembled  in  one  of  them,  in  Aldersgate  Street,  that 
he  was  converted.  But  these  Moravian  assemblies  were 
not  as  select  as  he  thought  they  ought  to  be.  They 
were  more  like  the  "  inquiry  meetings "  of  later  times 
than  a  company  of  professed  believers,  in  a  compact  of 
Christian  fellowship.  He  found  in  them  the  general  plan 
of  mutual  assistance,  and  modified  them  into  a  system 
of  Christian  discipleship. 

Soon  after  Wesley  began  field-preaching  in  Bristol  and 
Kingswood,  a  few  persons,  by  his  advice,  met  together 
in  these  places  for  mutual  religious  counsel  and  prayer. 
These  little  bands,  for  there  were  several  of  them,  were 
soon  united  in  one  society,  or  company.  But  there  is  no 
evidence  that  this  society  was  held  together  by  any  par- 
ticular covenant  or  disciplinary  bond.  There  was  no 
specific  condition  for  admission  to  it,  or  for  exclusion 
from  it.  A  few  months  later,  Wesley  formed  in  London 
what  he  called  the  "  United  Society."  It  was  under  his 
immediate  advice  and  supervision.  He  gives  us  an  ac- 
count of  its  origin :  "  In  the  latter  end  of  the  year  1739, 
eight  or  ten  persons  came  to  me  in  London,  who  appear- 
ed to  be  deeply  convinced  of  sin,  and  earnestly  groaning 
for  redemption.  They  desired  (as  did  one  or  two  more  the 
next  day)  that  I  would  spend  some  time  with  them  in 
prayer,  and  advise  them  how  to  flee  from  the  wrath  to 
come,  which  they  saw  continually  hanging  over  their 
heads.  That  we  might  have  more  time  for  this  great 
work,  I  appointed  a  day  when  they  might  all  come  to-' 
gether, — which  from  henceforth  they  did  every  week, — 
namely,  on  Thursday,  in  the  evening.  To  these,  and  as 
many  more  as  desired  to  join  with  them  (for  their  num- 
ber increased  daily),  I  gave  those  advices  from  time  to 


106  AMERICAN  METHODISM. 

time  which  I  judged  most  needful  for  them ;  and  we  al- 
ways concluded  our  meeting  with  prayer  suited  to  their 
several  necessities. 

"  This  was  the  rise  of  the  United  Society,  first  in  Lon- 
don, and  then  in  other  places.  Such  a  society  is  no 
other  than  a  company  of  men,  having  the  form,  and  seek- 
ing the  power,  of  godliness ;  united  to  pray  together,  to 
receive  the  word  of  exhortation,  and  to  watch  over  one 
another  in  love,  that  they  may  help  each  other  to  work 
out  their  salvation." 

The  discerning  mind  of  Wesley  soon  saw  that  the 
permanence  and  harmony  of  his  societies  required  that 
particular  regulations  should  be  adopted  by  them,  espe- 
cially having  respect  to  the  terms  on  which  persons  should 
be  received  in  them,  to  the  manner  of  life  of  the  mem- 
bers, and  how  the  persistently  unruly  might  be  excluded 
them.  He  therefore  prepared,  in  consultation  with  his 
brother,  a  specific  code  for  the  government  of  the  socie- 
ties. These  he  called  "  The  General  Rules  of  the  Unit- 
ed Societies."  He  was  led  to  do  this,  evidently  from 
some  irregularities  or  improprieties  that  he  saw  existing 
among  the  companies  already  formed.  These  rules  were 
a  real  constitution,  and  were  the  true  foundation  of  or- 
ganic Methodism.  The  society  in  London  may  proper- 
ly be  called  the  First  Methodist  Church.  These  rules, 
with  scarcely  any  change,  have  been  the  common  bond 
of  agreement  and  alliance  of  Methodist  churches  through- 
out the  world.  They  have  been  the  subject  of  severe 
animadversion  and  praise. 

"We  think  they  were  devised  by  a  sound  philosophy, 
and  that  they  exhibit  the  wisdom  of  their  author.  No 
better  evidence  of  their  excellence  can  be  asked  than 
the  wonderful  and  beneficial  results  that  have  followed 
their  adoption. 


AMERICAN  METHODISM.  107 

Unlike  the  usual  conditions  of  membership  in  most 
churches,  they  required  no  dogmatic  theological  tests. 
They  referred  wholly  to  the  qualifications  of  Christian 
experience,  and  determined  this  by  its  manifestation  in 
a  godly  life.  Their  chief  virtue  was  in  teaching  the 
members  of  the  societies  to  say,  "  If  thy  heart  be  as  my 
heart,  give  me  thy  hand."  They  were  the  same  for 
every  society,  and  therefore  produced  uniformity.  They 
were  very  properly  called  "  Rules  for  the  United  Socie- 
ties," and  gave  to  all  the  branches  the  spirit  of  fraternity. 
They  made  them  all  comiectional,  —  a  spirit  that  inheres 
to  Methodism  everywhere.  They  cultivated  a  common 
attachment  to  each  other,  both  of  members  and  of 
societies.  Though  undesigned  by  their  author,  they 
imparted  a  spirit  of  independence  to  their  subjects,  and 
loosened  the  cords  of  alliance  with  the  Established 
Church. 

It  was  natural  that  such  distinct  and  separate  com- 
panies should  spring  out  of  Wesley's  evangelical  labors. 
Persons  who  were  seriously  affected  by  his  preaching 
would  seek  from  him  further  and  more  intimate  instruc- 
tion, and  it  was  quite  as  natural  that  he  should  endeavor 
to  aid  them  in  their  desires.  But  how  could  it  be  done  ? 
Neither  he  nor  his  converts  could  have  much  confidence 
in  the  ability  or  the  disposition  of  the  existing  clergy, 
to  aid  the  spiritual  interests  of  these  converts.  Men 
who  had  excluded  him  from  their  churches,  and  de- 
nounced him  as  irregular  and  extravagant,  because  he 
preached  a  present  salvation,  would  hardly  be  expected 
to  sympathize  with  those  who  professed  to  be  anxious 
to  follow  his  teachings.  The  anxious  ones  would  be 
very  reluctant  to  submit  themselves  to  the  pastoral 
watch-care  of  such  men.      Wesley  himself  saw,  that,  if 


108  AMERICAN  METHODISM. 

they  did,  it  would  be  more  like  committing  the  sheep  to 
the  care  of  wolves  than  to  true  and  devoted  shepherds. 
He  saw  that  he  must  feed  and  fold  them  himself 

It  was  like  him  to  do  this.  He  seemed  to  have  a 
special  gift  to  conserve  the  fruit  of  his  labors.  In  this, 
his  distinguishing  trait,  he  was  the  very  contrast  of 
Whitefield.  It  made  him  without  a  superior  as  a  leader 
and  administrator.  When  he  had  sowed  good  seed,  and 
it  began  to  spring  up,  he  had  no  thought  of  leaving  it 
to  be  trodden  down  and  destroyed  by  the  careless  and 
profane. 

Whether  the  plan  of  "societies"  was  original  with 
Wesley  is  not  a  matter  of  much  moment.  The  credit 
of  giving  them  rules  to  make  them  effective  and  per- 
manent -organizations  for  religious  ends  is  certainly  due 
to  him. 

The  next  step  toward  giving  coherence  and  indepen- 
dence  to  the  small  Wesleyan  companies  was  the  erection 
of  chapels,  —  a  step  that  must  have  been  foreseen  by 
Wesley,  if  his  field-preaching  proved  a  success. 

Out-of-door  preaching,  however  necessary  as  an  ex- 
pedient to  reach  the  multitude,  or  a  necessity  when 
excluded  from  the  churches,  would  be  convenient  in 
fair  and  mild  weather ;  but  it  would  be  impracticable  in 
stormy  and  cold.  The  bands,  prayer-meetings,  and  love- 
feasts,  too,  would  require  a  more  protected  and  social 
opportunity  for  their  services  than  on  the  hillside  and 
open  street. 

Almost  immediately  after  the  formation  of  his 
"  bands "  in  Bristol,  Wesley  began  the  erection  of  a 
chapel.  Whether  it  was  the  simple  plainness  of  its 
structure,  or  to  avoid  all  appearance  of  dissent  from,  or 
independence  of,  the  Establishment,  he  was  careful  to  call 


AMERICAN  METHODISM.  109 

it  a  "cA«^e/," — not  a  church.  Before  this  one  was  com- 
pleted, he  leased  an  old  foundry  in  London,  and  fitted 
it,  and  opened  it,  for  Methodist  service.  Very  soon 
afterward,  he  had  others  built,  —  in  Leeds,  Manchester, 
Liverpool,  York,  Hull,  and  Birmingham.  These  edifices 
were  plain,  and  designed  for  use  rather  than  ornament. 
The  pecuniary  condition  of  the  members  of  his  societies 
could  have  provided  no  others.  They  were  in  keeping 
with  the  social  status  of  the  people  who  used  them,  and 
in  such  plain  buildings  they  would  be  most  at  home. 

The  erection  of  chapels  was  a  necessity  as  well  as  a 
convenience.  Had  the  Wesleys  not  been  excluded  from 
the  churches,  their  occupancy  would  have  been  only  by 
courtesy,  and  their  frequent  and  general  use  impossible. 
They  would  have  imposed  restraints  and  forms  incon- 
sistent with  the  freedom  and  social  nature  of  Methodist 
service.  They  would  have  shut  out  the  chief  ministers 
of  the  new  sect, — the  great  company  of  unordained  lay- 
preachers.  The  building  of  chapels,  where  the  worship- 
pers would  not  be  "  strangers  and  foreigners,"  the  like 
of  which,  in  every  variety  of  size  and  architecture, 
are  now  scattered  everywhere  in  Christendom,  was  a 
further  progress  in  the  young  Wesleyan  communities 
towards  denominational  unity  and  independence. 

"Societies"  were  real  church  organizations:  "classes" 
w^ere  now  introduced  as  a  supervisory  provision  for  the 
membership.  Supervision,  not  surveillance,  runs  through 
the  whole  economy  of  Methodism.  Wesley  desired  to 
do  more  than  gather  the  lost  sheep  into  a  fold ;  he  would 
institute  a  proper  pastoral  care  of  them,  and  have  every 
one  of  them  fed  and  protected.  How  to  do  this  was  a 
matter  of  much  anxiety  to  him.  He  was  led  by  acci- 
dent, or,  more  properly,  by  Providence,  into  a  way  of 


110  AMERICAN  METHODISM. 

doing  it.  The  chapel  in  Bristol  was  in  debt,  and  Wesley 
held  a  conference  with  its  members  on  the  means  of 
paying  it.  At  this  conference  one  of  them  said,  "  Let 
every  member  of  the  society  give  a  penny  a  week  till 
all  is  paid."  —  "  But,"  said  another,  "many  of  them  are 
poor,  and  cannot  afford  to  do  it." — "  Then,"  said  the  first, 
"  put  eleven  of  the  poorest  with  me ;  and,  if  they  can 
give  any  thing,  well.  I  will  call  on  them  weekly ;  and,  if 
they  can  give  nothing,  I  will  give  for  them,  as  well  as 
for  myself  And  each  of  you  call  on  eleven  of  your 
neighbors  weekly,  receive  what  they  give,  and  make 
up  what  is  wanting."  The  plan  was  adopted.  But 
soon  some  of  these  collectors  informed  Wesley  that 
they  found  members  whose  lives  were  disorderly.  Pie 
then  requested  them  to  make  particular  inquiry  into 
the  religious  walk  and  experience  of  their  contributors. 
The  result  was,  that  many  of  the  unfaithful  were  re- 
formed, and  others  were  excluded  from  the  society. 
These  leaders,  as  they  came  to  be  called,  visited  at  first 
their  members  at  their  houses.  But  this  had  disadvan- 
tages; and  in  some  cases  it  was  impracticable.  The 
members  were  then  requested  to  meet  together  once  a 
week,  and  thenceforth  the  work  of  spiritual  supervision 
was  more  systematic  and  thorough,  Th^se  weekly  class- 
meetings  were  chiefly  devoted  to  inquiry  into  the  spirit- 
ual state  of  their  members,  and  for  prayer  for  each  other 
and  for  praise. 

Wesley  says  of  them,  "  It  can  scarce  be  conceived 
what  advantages  have  been  reaped  from  this  little  pru- 
dential regulation.  Many  now  happily  experienced 
that  Christian  fellowship  of  which  they  had  not  so 
much  as  an  idea  before.  They  began  to  '  bear  one  an- 
other's burdens/  and  naturally  to  '  care  for  each  other.' 


AMERICAN  METHODISM.  HI 

As  they  had  daily  a  more  intimate  acquaintance  with, 
so  they  had  a  more  endeared  aflfection  for,  each  other. 
And,  ^speaking  the  truth  in  love,  they  grew  up  into  Him 
in  all  things  who  is  the  head,  even  Christ.' " 

The  "classes,"  which  at  first  were  conceived  for  a 
simple  financial  purpose,  became  an  important  means 
to  protect  and  encourage  the  spiritual  life  of  the 
church. 

They  supplied  a  good  provision  for  a  "  sub-pastorate." 
From  the  nature  of  their  work,  the  chief  pastors — the 
itinerants  —  could  be  but  a  short  time  at  once  in  any 
place.  The  class-leaders  supplied  their  lack  of  ser- 
vice. These  men  were  chosen  for  the  service  on  ac- 
count of  their  deep  knowledge  in  divine  things,  their 
consistent  lives,  and  their  good,  practical  common  sense. 
They  have  been  a  leading  agency  in  preserving  the 
integrity  and  the  piety  of  Methodism.  No  other  promi- 
nent church,  of  our  knowledge,  has  such  a  system  of 
faithful  watchfulness  over,  and  assistance  to,  its  mem- 
bers; what  must  be  the  good  results  oi  fifty  thousand 
weekly  class-meetings  in  the  compass  of  the  Methodist 
Church ! 

The  keen  eye  of  Wesley  soon  saw  that  it  would  be 
well  to  add  to  the  separate  class-meeting  a  further  pro- 
vision, that  should  occasionally  bring  all  the  members 
of  a  society  together  for  a  purpose  similar  to  that  of 
the  class.  If  fellowship  and  love  were  cultivated  in  a 
class,  it  was  important  to  make  it  common  in  the  so- 
ciety, by  a  kind  of  general  class.  He  provided  for  this 
by  what  he  called  the  Love-Feasts,  after  the  ancient" 
agapoi.  To  have  a  symbol  of  their  mutual  love  and 
fellowship,  he  appointed  that  each  one  present  should 
partake  of  a  small  piece  of  bread  and  a  drink  of  water. 


112  AMERICAN  METHODISM. 

The  large  numbers  present  at  a  love-feast,  which  is 
usually  held  once  in  three  months,  would  not  allow  of 
personal  conversation  with  each ;  but  each  one  could 
speak  briefly  of  his  religious  state,  and  the  testimony 
of  such  a  variety  of  witnesses,  often  given  with  tears 
of  joy^  and  mingled  with  songs  of  devout  thanksgiving, 
usually  distinguished  these  occasions  as  seasons  of 
ecstasy  and  praise.  These  love-feasts  have  been  con- 
tinued, and  form  an  important  part  in  the  social  life  of 
the  church.  They  are  its  spiritual  festivals.  "  At  these 
love-feasts,"  says  Wesley,  "  our  food  is  only  a  little  plain 
cake  and  water.  But  we  seldom  return  from  them 
without  being  fed,  not  only  with  '  the  meat  which 
perisheth,'  but  with  ^  that  which  endureth  to  everlast- 
ing life.' " 

Wesley  had  a  strong  predilection  to  whatever  was 
Moravian.  Hence,  among  the  first  measures  he  adopted, 
to  aid  those  attached  to  him,  were  the  Moravian 
"  bands."  They  consisted  each  of  only  four  or  five 
persons,  who  were  permitted  and  required  to  bo  to 
each  other  '^severe  in  love"  With  great  plainness  of 
speech  they  were  to  tell  each  other  "  all  that  was  in 
their  hearts,"  —  as  well  what  they  thought  of  one 
another  that  was  wrong,  as  all  that  each  thought  was 
wrong  in  himself  They  were  not  essential  to  Method- 
ism, and  were  found,  after  several  years,  to  be  hyper- 
sup  ervisional,  and  have  long  since  fallen  into  disuse. 

John  Wesley  had  great  versatility,  and  a  genius  to 
convert  and  use  whatever  he  found  in  society  to  the 
advancement  of  true  religion.  We  have  seen  how  he 
did  this  in  giving  to  the  class,  at  first  devised  to  facili- 
tate a  financial  scheme,  a  decidedly  religious  purpose. 
He  did  the  same  thing  in  the  adaption  of  popular  airs 


AMERICAN  METHODISM.  113 

to  sacred  hymns.  He  said  the  "  Devil  had  too  long  had 
the  best  tunes."  These  tunes  being  already  familiar 
-^ith  the  people,  they  had  only  to  learn  the  words,  and 
they  could  sing  without  a  teacher. 

Another  instance  of  his  talent  in  turning  all  things  to 
good  account  was  his  introduction  of  the  watch-night. 
Though  not  a  corporate,  it  has  been  a  good  auxiliary, 
part  of  Methodism. 

It  had  long  been  a  custom,  before  the  introduction 
of  Methodism  in  Kingswood,  for  the  wicked  colliers  to 
spend  the  last  night  of  the  year  in  revelry  and  drunken- 
ness. As  sin  abounded  in  them,  grace  now  much  more 
abounded ;  and  the  converted  miners  spent  the  New- 
Year's  Eve  to  midnight  in  mutual  exhortation,  singing, 
and  prayer.  Some  fastidious  ones  complained  of  this 
practice  to  Wesley,  and  advised  him  to  stop  it.  "  But," 
he  says,  "  I  rather  believed  it  might  be  made  of  more 
general  use.  So  I  sent  them  word  that  I  designed  to 
watch  with  them  on  the  Friday  nearest  the  full  moon, 
that  we  might  have  light  thither  and  back  again.  I 
gave  notice  of  this  the  Sunday  before.  On  Friday, 
abundance  of  people  came.  I  began  preaching  between 
eight  and  nine ;  and  we  continued  till  a  little  beyond 
the  noon  of  night,  singing,  praying,  and  praising  God. 
We  have  continued  to  do  this  once  a  month  ever  since, — 
in  Bristol,  London,  and  Newcastle,  as  well  as  Kingswood  ; 
and  exceeding  great  are  the  blessings  we  have  found 
therein." 

The  monthly  watch-night  was  observed  for  many 
years.  It  then  fell  into  disuse.  But  the  annual  one,  on 
the  eve  of  the  new  year,  has  been  continued,  and  is  now 
very  generally  held  throughout  the  length  and  breadth 
of  Methodism.     There  is  a  solemn  impressiveness  in  the 


114  AMERICAN  METHODISM. 

custom  of  passing  from  the  old  year  to  the  new  in  silent, 
covenanting  prayer. 

Methodism  gave  a  new  spirit  to,  if  it  was  not  the 
origin  of,  the  modern  social  j^r ay er  meetings.  There  is 
not  much  difference  in  the  manner  in  which  these  are 
riow  held  by  different  evangelical  churches.  But  it 
must  be  confessed  that  much  of  the  life,  freedom,  and 
zeal  that  pervades  them  now,  is  attributable  to  the  in- 
fluence of  Methodistic  practice.  The  introduction  of 
social  prayer  in  Methodism  cannot  be  given,  except 
that  it  was  always  a  part  of  Methodist  worship.  The 
formal  and  read  prayers  of  the  Church  were  too  gen- 
eral, or  not  definite  enough,  for  souls  fired  with  the 
love  of  God,  or  earnestly  groaning  to  be  saved.  Few 
of  them  were  made  for  such  cases,  nor  could  they  meet 
the  variety  of  the  wants  presented.  The  utterance  of 
petitions  with  "  groanings  that  could  not  be  uttered," 
found  little  correspondence  in  words  that  had  no  groan- 
ings. They  could  be  more  easily  uttered  by  the  extem- 
pore supplications  of  the  burdened  heart.  What  there 
was  of  prayer  in  the  dissenting  churches  wanted  the 
fervent,  social  element  to  suit  the  Methodist  spirit.  It 
was  also  usually  conducted  by  ministers  and  church  offi- 
cers, and  did  not  answer  the  desire  for  reciprocity  that 
moved  loving  hearts  to  pray  one  for  another.  Most  of 
those  awakened  to  pray  by  the  teachings  of  the  itiner- 
ants did  not  know  the  prayers  of  the  book.  They  Avere 
poor,  and  had  never  learned.  The  heart  supplied  their 
lack,  and  was  the  natural  hand-book  of  supplications. 
The  penitent  needed  no  printed  form  to  cry,  "  God  be 
merciful  to  me,  a  sinner !"  The  want  was  father  to  the 
petition. 

The  Methodists  have  always  been  famous  in  prayer, 


AMERICAN  METHODISM.  115 

—  both  for  the  love  and  practice  of  it.  They  rarely  met 
or  sej)arated  without  prayer.  By  much  secret  prayer, 
they  were  schooled  to  the  work  of  praying.  All  of 
them  prayed,  —  not  only  the  men,  but  the  women. 
Their  language  was  often  simple  and  plain.  To  the 
critic  it  might  appear  weak  and  incoherent ;  but  they 
preferred  the  irrepressible  voice  of  the  heart  to  the 
studied  utterance  of  unfelt  words. 

Social  prayer  has  been  to  Methodism  a  dispensation 
of  power.  It  may  be  questioned  whether  there  have 
not  been  more  persons  awakened,  surely  more  con- 
verted, by  Methodist  praying  than  by  preaching.  It 
has  been  the  rio;ht  arm  of  its  strenorth. 

We  have  already  written,  in  the  preceding  chapter,  of 
the  introduction  of  what  was  called  the  "  Lay  Ministry ." 
We  only  refer  to  it  now  to  make  up  the  list  of  "  innova- 
tions "  that  pertain  to  Methodism.  To  consent  to  it 
was,  without  doubt,  the  hardest  struggle  John  Wesley 
ever  had  with  his  High  Church  prejudices.  It  took  him 
years  to  obtain  a  complete  victory.  What  he  said  sub- 
missively at  first,  when  he  heard  Maxwell  preach,  — "  It 
is  the  Lord;  let  him  do  as  seemeth  him  good,"  —  was 
truly,  though  unconsciously,  prophetical.  It  proved  to 
be  the  Lord  indeed.  The  use  of  lay-preachers,  having 
every  function  of  Christ's  anointed  ministry  except  that 
which  human  prejudice  withheld  from  them,  —  the  au- 
thority to  administer  the  sacraments,  —  was  to  Method- 
ism like  the  main  arteries  of  the  body,  giving  life  and 
energy  to  all  the  workings  of  the  system.  Though  the 
greatest  "  stone  of  stumbling  "  to  the  advocates  of  pre- 
latical  authority,  it  effectually  widened  the  breach  be- 
tween the  new  sect  and  the  Establishment. 

That  which  completed   the   demonstrative  "irregu- 


116  AMERICAN  METHODISM. 

larity  "  of  Methodism  was  the  {tlnerancy  of  its  ministers. 
The  introduction  of  this  feature  of  its  economy  was  a 
great  novelty,  as  well  as  irregularity.  It  had  no  prece- 
dent except  in  the  days  of  the  primitive  Church.  It 
came  in  direct  collision  with  the  ^pretentious  claims  to 
parish  lines  and  the  pre-emptive  authority  of  the  local 
and  settled  ministry,  and  awoke  its  bitterest  hostility. 
Before  these  itinerants,  there  were  no  evangelists  in 
the  apostolic  sense.  The  commission  to  "  go  into  all  the 
world,  and  preach  the  gospel  to  every  creature,"  found 
no  obedient  respondents.  The  example  of  the  primi- 
tive ministers,  "  going  everywhere  preaching  the  w^ord," 
found  no  hearty  imitators. 

Itinerancy  began  with  Methodism  itself.  The  TVes- 
leys  and  Whitefield  were  the  first  and  best  exponents  of 
its  spirit  and  practice.  Everj^  day  they  widened  the 
area  of  their  circuits,  and  extended  the  bounds  of  their 
23arishes  to  "  regions  beyond."  They  travelled  rapidly ; 
and  preaching  two  or  three  times  a  day,  often  not  twice 
in  the  same  j^lace  at  one  visit,  their  voices  were  soon 
heard  through  the  length  and  breadth  of  the  land. 
Such  examples  of  industry,  locomotion,  and  zeal  had 
not  been  known  since  the  days  of  the  great  Apostle  to 
the  Gentiles. 

Wesley's  co-laborers  and  helpers  were  fully  imbued 
with  his  spirit,  and  rivalled  him  in  itinerant  diligence. 
They  Avere  required  to  be  "travelling  preachers:"  though 
their  assigned  duties  were  to  given  circuits,  these  were 
often  large  enough  to  embrace  a  whole  county,  and 
they  were  changed  to  others,  at  liirthest,  every  two 
years.  Thus  it  was  a  general  itinerancy.  It  had  many 
advantages.  It  gave  a  freshness  to  the  preaching,  and 
excited   interest  in  the   hearers.     Wesley  was  so  im- 


AMERICAN  METHODISM.  117 

pressed  with  its  importance  that  he  said  he  "  beheved 
he  should  preach  himself  and  his  congregation  asleep, 
were  he  to  stay  in  one  place  an  entire  year." 

After  fifty  years'  practice  and  observation,  Wesley 
had  not  changed  his  opinion.  In  the  famous  "  Deed  of 
Settlement,"  by  which  he  conveyed  to  the  legal  hundred 
of  the  Conference  his  entire  control  of  the  churches, 
and  the  appointment  of  the  preachers  to  their  churches, 
he  made  it  an  irrevocable  condition  of  the  "  Deed,"  that 
none  of  the  preachers  should  remain  more  than  three 
years  in  one  place. 

The  itinerant  system  was  well  adapted  to  diffuse  the 
"Word.  It  cultivated  the  pioneer  spirit.  It  made  avail- 
able every  variety  of  gift  in  the  ministry.  It  gave 
unity  and  confederation  to  the  entire  sect.  Every 
preacher  felt  that  he  had  a  common  interest  in  every 
society,  and  every  member  felt  that  he  had  a  common 
claim  on  every  preacher.  It  gave  a  homogeneous  char- 
acter to  the  widely  scattered  societies,  and  a  homo- 
geneous spirit  to  the  whole  ministry.  As  the  running 
stream  has  life  and  freshness,  more  than  the  quiet  or 
settled  pond,  so  a  ministry  of  itinerants  gave, vigor  and 
independence  to  its  teaching  and  administration.  It 
has  continued  unimpaired  to  the  present ;  and  the 
chivalric  itinerancy  of  Methodism  has  made  it  the 
living  church  of  Protestantism.  Long  live  the  itiner- 
ancy! 

It  was  a  maxim  with  Wesley,  "  never  to  cross  a  bridge 
until  he  came  to  it."  He  did  not  anticipate  or  magnify 
difficulties  that  might  happen.  Had  he  done  so,  it  is 
probable  that  few,  if  any,  of  the  peculiarities  of  his 
system  would  have  been  adopted.  He  trusted  in  God, 
and  did  the  duty  of  the   day  as  the  day  came.     He 


118  AMERICAN  METHODISM. 

found  that  grace  and  obedience  combined  provided  for 
the  emergencies  of  the  hour. 

Another  emergency  arose.  In  four  years  he  had 
sent  out  a  quarter  of  a  hundred  of  itinerants,  and  they 
were  moving  to  and  fro  in  every  part  of  the  kingdom. 
How  should  they  be  so  appointed  as  to  co-operate  with 
each  other,  and  work  most  effectively  and  harmoniously? 
How  should  they  be  so  arranged  that  they  might  com- 
prehend all  the  societies  in  their  pastoral  care  ?  and,  not 
least,  how  designated  in  their  fields,  that  they  might 
extend  their  labors  to  the  destitute  and  unsaved  be- 
yond them?  He  devised  a  way  to  meet  these  ends, 
and  called  a  council  of  some  of  his  preachers  that 
could  conveniently  attend.  In  1744  he  held  his  first 
Conference.  There  were  ten  present.  It  was  the  be- 
ginning of  an  organized  method  to  supervise  the 
character  and  work  of  the  Methodist  ministry.  The 
Conference  was  thenceforth  to  be  an  institution.  There 
were  many  advantages  from  this  arrangement.  It 
was  well  for  the  itinerants  to  know  each  other.  They 
often  heard  of  each  other's  toils  and  persecutions  and 
successes :  it  would  do  them  good  to  meet  and  take 
counsel  together.  It  would  be  inspiration  and  encour- 
agement for  their  future  work.  It  would  help  them  to 
understand  each  other's  minds,  and  to  speak  the  same 
thing  and  to  walk  by  the  same  rule. 

These  itinerants  had  been  brought  forth  from  every 
variety  of  place  in  humble  life.  Though  zealously 
devoted  to  preaching  Christ,  they  were  generally  un- 
educated men,  and  full  of  enthusiasm.  It  would  be 
natural  that  sometimes  their  experience  and  adminis- 
tration should  have  a  sprinkling  of  fanaticism.  But 
few   of  them   had   been   theoretically  trained   in    the 


AMERICAN  METHODISM.  110 

doctrines  of  Christianity,  and  most  of  them  would  be 
in  danger  of  embracing  errors  in  doctrine.  To  save 
them  from  such  perils,  Wesley  called  his  Conference. 
The  four  days  of  its  session  were  chiefly  devoted  to 
answering  the  questions :  What  shall  we  teach  ?  How 
shall  we  teach  ?  How  shall  we  live  ?  and  What  shall 
be  our  administration  over  the  societies  ?  As  might  be 
anticipated  from  the  men  composing  this  company, 
there  was  great  unanimity  in  the  answers  they  gave 
these  questions.  Sanctification,  with  its  concomitants, 
should  be  the  themes  of  their  preaching.  They  re- 
solved to  be  direct  in  their  style  of  address,  and  in 
urging  sinners  to  repent,  and  in  offering  Christ  as  a 
present  and  sufficient  Saviour.  They  enjoined  on  each 
other  a  strictly  holy  life;  and  the  "rules"  were  to  be 
faithfully  enforced  in  all  the  societies.  Not  a  small 
portion  of  their  time  was  spent  in  prayer  with  and  for 
each  other.  The  few  that  were  present  went  forth 
from  this  first  Conference  girded  anew  for  conflicts  and 
victories  in  the  battles  of  the  itinerancy.  No  provision 
was  made  for  future  Conferences.  The  next  year 
Wesley  called  another,  and  the  precedent  was  estab- 
lished ;  and  Methodism  incorporated  into  its  system  the 
Annual  Conference,  —  a  body  partly  judicial  and  partly 
executive,  having  a  general  supervision  of  the  charac- 
ters of  its  members,  and  devising  measures  to  promote 
the  interests  of  the  churches  within  its  limits.  We 
shall  have  occasion  frequently  to  see  in  these  pages 
the  efiiciency  of  this  clerical  association  in  contributing 
to  the  spread  and  strength  of  Methodism. 

But  one  more  peculiarity  of  the  system  remains  to 
be  noticed.  It  is  the  plan  adopted  for  the  material  sup- 
port of  the  itinerants.     There  were  others,  incidentally 


120  AMERICAN  METHODISM. 

auxiliary ;  but  they  were  not  an  essential  part  of  the 
economj'.  Wesley  began  schools  for  the  education  of 
the  poor  and  for  the  children  of  his  ministers.  He 
founded  a  dispensary  in  London  to  furnish  medicines 
for  the  sick.  He  began  the  great  work  of  giving  a 
cheap  religious  literature  to  the  people. 

Methodism  increased.  The  societies  were  multiplied. 
The  itinerants  became  quite  a  host.  But,  for  several 
years,  nothing  was  done  for  their  support.  They  had 
wrought,  laboring  with  their  hands  by  day,  and  preach- 
ing as  they  had  opportunity.  They  would  generally 
find  among  the  loving  people  a  generous  hospitality  to 
feed  anxl  lodge  them.  But  they  had  other  wants. 
These,  and  the  wants  of  their  families,  would  occasion- 
ally cause  some  of  them  to  become  local, —  to  care  for 
their  households.  It  was  a  serious  evil,  and  the  saga- 
cious leader  provided  for  the  need.  The  class,  that  was 
at  first  originated  to  pay  the  debt  of  a  church,  was  again 
employed  in  a  financial  mission.  Each  preacher  re- 
ceived for  himself  and  his  family  a  stipulated  sum,  and 
each  member  paid  his  class-leader  what  he  was  will- 
ing to  give  for  "raising  supplies"  for  the  preachers. 
It  involved  all  the  benefits  of  a  loving,  voluntary,  habit- 
ual, and  systematic  support  of  the  ministry.  When  we 
notice  the  financial  system  of  Methodism,  we  shall  say 
more  about  it.  The  philosophy  of  this  financial  phase 
of  Methodism,  in  many  particulars,  has  been  the  sub- 
ject of  admiration  and  wonder  to  all  who  have  con- 
sidered it. 

All  these  peculiarities  of  Methodism — its  field-preach- 
ing, societies,  and  chapels ;  its  classes,  love-feasts,  and 
watch-nights;  its  lay-preaching,  itinerancy,  and  Confer- 
ences -y  with  a  steady  provision  for  the  itinerants'  sup- 


M1ET„   FMEEBOIRM   CAimETTSOWo 


AMERICAN  METHODISM.  121 

port  —  were  in  full  working  order  within  twenty-five 
years  from  the  time  when  Wesley  stood  before  the 
colliers  of  Kingswood,  and  proclaimed,  "  The  spirit  of 
the  Lord  God  is  n]5on  me,  because  he  hath  anointed 
me  to  preach  good  tidings  to  the  poor."  At  the  end 
of  this  time,  there  were  about  forty  circuits,  and  nearly 
a  hundred  itinerants,  with  over  twenty-five  thousand 
members.  Persecutions  had  not  wholly  ceased.  Yet, 
in  the  chief  places,  the  Methodists  were  permitted  to 
worship  unmolested  under  their  own  "vine  and  fig- 
tree  : "  its  founders  were  respected,  its  preachers  be- 
loved, and  its  members  walking  together  in  the  faith 
of  the  gospel.  "  The  little  one  had  become  a  thousand, 
and  the  small  one  a  strong  nation." 

16 


CHAPTER    V. 


WESLEYAN  METHODISM  TO  THE  PRESENT  TIME. 


His  leaf  also  shall  not  wither;  and  whatsoever  he  doeth  shall  prosper." 

,EFORE  we  pass  to  devote  our  subsequent 
pages  to  American  Methodism,  we  ought 
to  take  a  kind  of  "  bird's-eye  view "  of 
Enghsh  Methodism  for  the  last  hundred 
years,  or  since  the  time  that  Embury 
preached  his  first  sermon  in  New  York. 
Such  a  view  will  show  how  consistently, 
persistently,  and  successfully  the  sons  of 
"Wesley  followed  up  the  great  evangelical 
movement  that  he  begun ;  and  if  not  as  rapidly,  yet 
as  surely,  progressing  to  permanence  and  church  estab- 
lishment as  the  transplant  in  the  American  soil.  We 
shall  find  them  increasing  their  influence  in  the  nation, 
and,  though  having  to  solve  perplexing  questions  of 
ecclesiastical  policy,  meeting  these  questions  with  calm- 
ness and  firmness,  and  adjusting  them  with  sound 
wisdom  and  true  Christian  catholicity.  AVe  shall  see 
the  great  Wesleyan  body  engaging  in  vigorous  efforts 
to  promote  its  own  spiritual  life,  united  with  the  noblest 
combinations  for  a  diffusive  evangelism  throughout  the 
world. 

First,  let  us  give  a  brief  notice  of  Calvinistic  Meth- 
odism. 

122 


AMERICAN  METHODISM.  123 

Wliitefield  returned  from  America,  in  1741,  a  decided, 
outspoken  Calvinist.  The  news  that  he  had  embraced 
Calvinistic  opinions  reached  England  before  him,  and 
prepared  a  cool  reception  for  him  among  Wesley's 
societies.  Wesley,  however,  who  cared  less  for  dog- 
matic doctrines  than  for  the  new-life  experience  of  those 
with  whom  he  labored,  would  have  continued  to  work 
harmoniously  with  his  old  associate.  But  Whitefield 
w^ould  not  permit  him  to  do  so.  He  insisted  on  preach- 
ing his  new  belief,  and  even  went  so  far  as  to  denounce 
the  Arminianism  of  Wesley.  It  resulted  in  a  separa- 
tion, and  for  a  time  the  breach  threatened  to  be 
permanent.  Whitefield  began  to  work  independently. 
Through  the  aid  of  his  Calvinistic  friends,  in  the  Eng- 
lish Church  and  among  the  dissenters,  he  erected  a 
"Tabernacle,"  not  far  from  Wesley's  "Foundry,"  in  Lon- 
don, and  began  the  organization  of  a  new  sect,  that  was 
subsequently  known  as  Whitefield  Methodists.  He  did 
not  abate,  however,  his  evangelical  labors.  His  zeal,  his 
eloquence,  and  his  devoted  piety  secured  him  crowds 
of  hearers,  and  he  continued  to  itinerate  through  all 
parts  of  the  kingdom. 

We  cannot  say  whether  the  separation  of  Whitefield 
from  Wesley  was  a  means  of  good  to  the  cause  of  true 
religion ;  apparently  it  was.  It  gave  him  access  to 
many  holding  Calvinistic  sentiments,  and  he  was  in- 
strumental in  arousing  these  to  a  vigorous  spiritual 
life.  Wesley  could  not  have  reached  them.  The 
quickening  of  churchmen  and  dissenters  who  sympa- 
thized with  Whitefield's  views  of  doctrine,  by  his  labors 
among  them,  rather  favors  the  opinion,  that,  in  being 
independent  of  Wesley,  he  was  more  useful,  to  a  class 
at  least,  than  if  both  of  them  had  wrought  together  on 
the  same  line. 


124  AMERICAN  METHODISM. 

One  thing  is  certain.  Whitefield's  natural  dislike 
of  strict  rules — the  very  characteristic  that  unfitted 
him  to  found  and  preserve  a  sect  —  would  have  made 
him  very  unhandy  in  Wesley's  systematic  regime.  He 
would  hardly  have  been  a  strict  observer,  much  less  a 
good  administrator,  of  discipline.  It  was  therefore  well 
that  he  "  built  over  against  his  own  house." 

Whitefield  Methodism  would  have  become  less  distin- 
guished than  it  did,  but  for  the  controlling  influence 
and  resources  of  another  co-operating  mind. 

Among  a  number  of  distinguished  ladies  who  had 
been  converted  in  the  beginning  of  Methodism  was  the 
Countess  of  Huntingdon.  She  moved  in  the  first  circles 
of  the  aristocracy,  was  quite  wealthy,  and  devoted  her 
wealth  with  a  liberal  hand  to  aid  the  new  evangelical 
movement.  She  encouraged  and  assisted  Wesley,  es- 
pecially in  the  employment  of  a  lay  ministry.  But  she 
was  a  Calvinist ;  and,  when  Whitefield  separated  from 
Wesley,  she  became  his  patron  and  his  chief  supporter. 
She  had,  however,  a  large  catholic  heart,  and  through 
her  influence,  chiefly,  a  reconciliation  was  effected  be- 
tween Wesley  and  Whitefield;  and,  though  each  followed 
the  separate  path  that  Providence  seemed  to  indicate 
for  him  to  pursue,  they  were  thenceforward  one  in 
heart  and  in  co-operation  to  the  end  of  their  lives. 

This  "  elect "  lady  was  eminently  useful  with  some  of 
her  rank  in  society  and  of  her  own  sex.  While  Method- 
ism was  gathering  into  its  fold  many  of  the  humblest 
class,  and  the  Foundry  and  Tabernacle  resounded  with 
the  praises  of  the  "  common  people,"  Lady  Huntingdon 
gathered  into  a  praying  band  a  number  of  the  "  noble 
women"  in  another  part  of  the  metropolis. 

She  seemed  to  have  no  limit  to  the  nobleness  of  her 


AMERICAN  METHODISM.  125 

plans,  and  to  her  liberality  to  encourage  evangelical 
efforts.  Her  husband  died  in  1748,  and  after  this  she 
devoted  her  whole  life  to  the  cause  of  Christ.  She 
sold  her  jewels,  and  dispensed  with  her  liveried,  aristo- 
cratic equipage,  that  she  might  have  more  means  at  her 
disposal  for  doing  good.  Whitefield's  success  called  forth 
her  zeal  and  liberality  in  building  chapels.  She  opened 
a  school,  at  great  expense,  for  educating  those  who  de- 
sired to  enter  the  ministry.  She  became  herself  an 
itinerant,  and,  accompanied  by  her  chaplains,  visited 
various  parts  of  England  and  "Wales.  Her  mansion 
was  opened  for  preaching,  and  Whitefield  preached  to 
many  of  the  learned  who  resorted  thither  to  hear  him. 
She  became  the  controlling  spirit  of  the  Calvinistic  wing 
of  Methodism. 

She  was  strongly  attached  to  the  Established  Church, 
and  had  built,  or  aided  in  building,  over  sixty  chapels. 
But  she  was  compelled  to  leave  it.  Toward  the  close 
of  her  long  and  useful  life,  she  was  driven,  by  the  intol- 
erance of  some  of  the  clergy,  to  declare  herself  on  the 
side  of  dissent.  They  insisted  on  the  control  of  her 
chapels ;  and,  in  order  to  save  them  to  her  chaplains, 
she  availed  herself  of  the  "  Toleration  Act,"  and  became 
"independent."  This  caused  her  great  grief  But  it 
was  the  only  course  for  a  conscientious  woman,  in  her 
position,  to  pursue.  In  the  sadness  of  her  heart,  she 
wrote,  "I  am  to  be  cast  out  of  the  Church  now,  only  for 
what  I  have  been  doing  these  forty  years,  —  speaking 
and  living  for  Jesus  Christ."  After  more  than  fifty 
years  in  her  Master's  service,  she  died,  saying,  "My 
work  is  done :  I  have  nothing  to  do  but  to  go  to  my 
Father." 

The  Calvinistic  Methodists  of  Great  Britain  at  the 


126  AMERICAN  METHODISM. 

time  of  Lady  Huntingdon's  death,  in  1791,  were  divided 
into  three  branches,  —  the  Welch  Calvinistic  Metho- 
dists, the  Whitefield  Methodists,  and  the  Lady  Hunting- 
don Connection.  The  first  of  these  continued  to  prosper, 
and,  at  present,  embraces  a  large  part  of  the  religious 
population  of  Wales.  The  Whitefield  Methodists,  after 
the  death  of  their  leader,  preserved  denominational  dis- 
tinctness for  a  while,  but  the  different  societies  soon 
became  Congregationalists.  Lady  Huntingdon's  chap- 
els remain,  and  bear  her  name,  but  generally  are  ranked 
as  "Independents."  These  last  two  divisions  lacked 
the  organized  and  systematic  connectionalism  that  char- 
acterized the  Wesleyan  branch  of  Methodism,  and  the 
want  of  this  hastened  their  disintegration.  But  Calvin- 
istic Methodism  accomplished  a  great  and  good  work. 
That  portion  of  the  Established  Church  and  the  dis- 
senters who  agreed  with  its  peculiar  tenets,  were  greatly 
influenced  by  its  evangelical  spirit,  and  Calvinistic  Meth- 
odism was  a  savor  of  life  unto  life  to  British  Chris- 
tianity. 

Arminian  Methodism  differed  from  Calvinistic  in  more 
than  its  creed.  It  had  for  its  leader  a  man  qualified  to 
unite  all  its  parts  in  a  healthy,  preserving  system,  and 
who  could  rally  around  him  all  the  agencies  that  con- 
tributed to  give  it  strength.  His  eye  took  in  at  a 
glance  all  its  combinations,  and  his  genius  dictated  to 
him  how  to  make  each  part  most  efficient.  He  was  its 
centripetal  force,  drawing  all  to  himself;  its  centrifugal 
came  from  the  natural  independence  inspired  by  the 
teachings  of  the  Divine  Spirit,  and  these  forces  were  re- 
markably well  balanced.  The  whole  system  moved  with 
great  harmony,  and  each  part  in  its  respective  sphere. 
Amidst  all  the  persecutions  it  endured,  and  the  vain 


AMERICAN  METHODISM.  127 

attempts  made  to  divide  it,  the  Arminian  section  of 
Methodism  made  steady  progress,  and  there  was  hardly 
a  year  for  half  a  century  when  it  did  not  report  an  in- 
crease of  both  members  and  itinerants.  The  temporary 
effect  of  the  separation  of  Whitefield  was  hardly  felt  on 
Wesley's  societies.  It  was  only  like  a  sudden  wind 
that  threatened  the  ship,  and  made  it  careen  to  the 
blast ;  but  which,  like  the  wind,  tested  the  strength  of 
the  craft,  and  urged  it  on  more  rapidly  in  its  course. 
The  vigor  of  the  faith,  and  the  activity  in  building,  of 
Arminian  Methodism  were  quickened,  rather  than  re- 
tarded, by  Whitefield's  separation. 

Each  successive  year  called  out  additional  lay  preach- 
ers, and  opened  new  circuits.  There  was  a  constant 
increase  in  the  members,  and  a  greater  increase  in  their 
influence  in  the  communities.  Men  of  position,  in  both 
Church  and  State,  began  to  regard  the  Methodist  move- 
ment with  greater  interest,  and  some  of  them  to  give  it 
their  favor  and  patronage.  In  all  the  principal  towns 
of  the  kingdom,  large  and  powerful  societies  were  grow- 
ing up,  and  the  smaller  rural  places  were  rejoicing  in 
the  itinerants'  pastorate.  Chapels  were  built  all  over 
the  land,  —  some  of  them  large  and  capacious,  and  all 
of  them  crowded  with  regular  and  devout  worshippers. 
Methodism  was  no  longer  regarded  as  the  experiment 
of  a  few  evangelists,  travelling  here  and  there  over  the 
country,  without  a  habitation  or  a  name,  but  as  the  or- 
ganization of  a  wide-spreading  people,  with  establish- 
ment and  place  from  Land's  End  to  the  Tweed,  with  a 
strong  hold  on  Ireland,  and  considerable  influence  in 
both  Wales  and  Scotland.  It  had  set  a  firm  root  in  the 
soil,  and  was  throwing  out  its  branches,  and  bearing 
abundant  fruit. 


128  AMERICAN  METHODISM. 

The  causes  that  united  to  give  success  to  Methodism 
were  various.  The  chief  one  was  that  it  appeared  to 
be  manifestly  the  work  of  God.  There  was  a  power 
that  accompanied  the  Word  that  could  not  be  resisted. 
The  reformations  in  the  characters  and  lives  of  its  con- 
verts appeared  like  miracles.  It  was  elevating  the 
moral  and  social  state  of  the  entire  humbler  portion  of 
the  populace.  The  wilderness  and  solitary  places  were 
beginning  to  blossom  as  the  rose. 

The  lay  preachers  were  every  year  more  and  more 
accredited  as  a  divinely  appointed  ministry;  and  the 
respect  and  attention  shown  them  increased  their  influ- 
ence with,  and  their  access  to,  the  people. 

Charles  Wesley  had  given  to  the  growing  connection 
a  collection  of  devotional  lyrics,  embracing  the  great 
doctrines  of  evangelical  Christianity,  and  descriptive  of 
all  the  stages  of  Christian  experience.  These  hymns 
formed  a  spiritual  bond  in  the  devotions  of  the  societies, 
and  they  were  sung  with  lusty  voices  and  devout  hearts 
by  thousands  of  worshippers,  in  chapels  and  private 
dwellings,  in  the  fields  and  workshops  and  mines. 
They  were  the  spiritual  liturgy  of  the  sect. 

John  Wesley,  besides  having  the  care  of  all  the 
churches,  and  moving  among  them  with  an  incessant 
presence,  had  prepared  and  printed,  and  scattered  broad- 
cast among  the  people,  a  cheap,  attractive  religious  lit- 
erature. He  there  spoke  to  them  on  every  conceivable 
topic  that  would  interest  and  profit  them,  whether  to 
instruct  the  ignorant,  warn  the  ungodly,  or  edify  and 
comfort  believers.  His  cheap  literature  was  another 
special  ministry  to  the  people. 

The  whole  Methodistic  system  became  more  and 
more  effective  by  its  use,  from  the  Annual  Conference 


AMEPdCAN  METHODISM.  129 

to  the  small  class,  or  band,  meetings,  —  like  a  "  wheel 
within  a  wheel," —  preserving  a  healthful  and  invigorat- 
ing supervision  of  the  whole  connection. 

Better  provision  was  made  also,  after  some  years,  for 
the  support  of  the  itinerant  preachers,  and  they  M'ere 
able  to  give  their  undivided  time  to  the  work  of  the 
ministry.  There  was  raised  up  a  large  auxiliary  force 
of  local  preachers,  —  a  kind  of  subordinate  ministry ;  a 
class  of  men  peculiar  to  Methodism,  who,  having  a 
fixed  place  of  residence  and  secular  business,  gave 
themselves,  as  their  time  allowed,  to  the  ministry  of  the 
word.  These  men  were  hardly  less  useful  than  the 
itinerants  themselves. 

But  Wesleyan  Methodism,  with  its  rapid  growth,  was 
not  without  its  internal  perils.  The  hostility  and  per- 
secution it  met  from  the  world,  and  the  opposition 
made  to  it  from  most  of  the  established  churches,  could 
not  impede  its  progress.  There  was  danger  to  arise 
within  itself. 

.  The  first  serious  disturbance  in  the  harmony  of  the 
Wesleyan  body  came  from  the  demand  of  many  of  the 
lay  preachers  for  authority  to  administer  the  sacraments. 
Hitherto  this  authority  had  been  denied  them.  The 
ordained  ministers  of  the  Establishment  who  were  in, 
sympathy  and  associated  with  Methodism  were  the 
only  ones  that  had  performed  this  work  for  the  socie- 
ties. As  these  were  few,  the  members  were  mostly 
dependent  for  the  sacraments  on  the  parish  clergy, 
many  of  whom  were  immoral  men,  and  not  unfrcquently 
the  most  violent  persecutors  of  the  Methodists.  The 
people  would  not  submit  pleasantly  to  receive  the  sacra- 
ments from  their  hands.  The  lay  preachers,  too,  who 
had  given  such  good  proof  of  their  ministry,  could  not 


130  AMERICAN  METHODISM. 

see  why  the  right  of  administration  should  be  denied 
them.  Some  of  these  were  among  the  most  talented 
and  influential  of  the  itinerants.  The  clamor  of  the 
people,  and  the  demand  of  the  preachers,  that  they 
should  no  longer  be  dependent  for  the  sacraments  on  a 
separate  administration,  appeared  to  reach  a  crisis  in 
1755. 

It  was  evident  that  John  Wesley  sympathized  with 
the  desire  of  the  preachers  and  people,  and  was  strongly 
inclined  to  gratify  it.  But  Charles  Wesley  was  an  in- 
veterate High-Churchman,  and  he  resisted  it  with  obsti- 
nate pertinacity.  A  dangerous  storm  threatened  the 
hitherto  united  and  prosperous  body.  Great  anxiety 
was  felt  for  the  issue. 

The  Conference  of  1755  was  to  decide  the  great  ques- 
tion, and  its  interest  brought  together  all  the  preachers 
that  could  attend.  The  question  necessarily  involved  a 
separation  from  the  Church.  It  was  calmly  and  earn- 
estly debated  for  several  days.  No  question  of  such 
practical  importance  had  ever  engaged  the  attention  of . 
Conference,  and  none  was  ever  considered  with  a  nobler 
spirit.  The  advocates  of  the  right  of  ordination  urged 
their  claim  with  strong  arguments.  Their  oj^ponents, 
holding  to  the  superior  authority  of  the  Church,  were 
firmly  determined  not  to  yield.  Wesley  himself  con- 
fessed that  he  could  not  answer  the  arguments  of  its 
advocates.  When  they  consented  to  waive  their  rights, 
and  it  was  decided,  with  great  unanimity,  that,  "  whether 
it  was  lawful  or  not  to  separate  from  the  Church,  it  was 
no  way  expedient,"  he  said,  "  When  I  reflected  on  their 
answer,  I  admired  their  spirit  and  was  ashamed  of  my 
own." 

This  was  virtually  the  settlement  of  the  question  of 


AMERICAN  METHODISM.  131 

separation  from  the  Church  for  many  years,  —  whether 
wisely  or  unwisely  we  cannot  say.  It  probably  would 
not  have  been  so  decided  but  for  Charles  Wesley's  de- 
termined opposition  to  the  change  proposed,  assisted 
by  some  ordained  clergy  for  whose  opinions  John  Wes- 
ley had  great  respect.  He,  too,  had  fears  that  the 
controversy  that  would  arise  from  separation  would 
distract  the  attention  of  the  preachers  from  their  great 
work.  "  Church  or  no  church,"  he  says,  "  we  must 
attend  to  the  work  of  saving  souls." 

We  shall  scarcely  find  a  better  illustration  of  Chris- 
tian magnanimity  and  forbearance  than  was  given  by 
the  conduct  of  the  men  who  advocated  separation. 
Christian  men  may  cheerfully  peril  their  lives  and  repu- 
tations to  do  good,  or  to  defend  the  truth,  who  w^ill  not 
consent  to  be  bound,  even  for  peace'  sake,  by  restric- 
tions that  limit  them  in  the  use  of  a  right  that  they 
believe  to  be  given  them  of  God,  and  essential  to  the 
health  and  growth  of  the  body  of  Christ.  Yet  they 
submitted.  Perhaps  it  was  more  than  they  ought  to 
have  done. 

The  decision  of  the  vexing  question  did  not  disaffect 
the  preachers  one  toward  another,  or  restrain  their  zeal 
in  their  great  life-work.  They  rather  gave  themselves 
anew  to  it,  and  more  than  ever  soui^ht  to  bring;  men  to 
the  knowledge  of  Christ.  Occasionally,  for  several 
years,  there  would  be  a  lay  preacher  who  would  dissent 
from  the  decision  of  the  Conference  to  abide  by  the 
Church,  and  would  become  "independent."  But  the 
instances  were  very  few. 

Nothing — aside  from  the  prosecution  of  its  wonderful 
evangelical  work — transpired  in  the  Wesleyan  body  for 
the  next  fifteen  years.     The  great  revival  continued. 


132  AMERICAN  METHODISM. 

In  some  places  it  was  so  remarkable  that  its  effects 
seemed  like  "  a  nation  born  in  a  clay."  New  fields  were 
occupied.  The  old  societies  w^ere  generally  prosperous, 
and  their  numbers  increased.  Wesley  called  for  men 
and  means  to  assist  the  newly  organized  band  of  Meth- 
odists on  the  American  continent.  Thouc-h  hastino^ 
to  three  score  and  ten,  he  did  not  abate  his  zeal,  his 
travels,  or  his  preaching.  "  The  churches  had  rest,  and 
were  edified ;  and,  walking  in  the  fear  of  the  Lord  and 
in  the  comfort  of  the  Holy  Ghost,  Avere  multiplied." 

Beginning  with  1770,  and  continuing  for  more  than  six 
years  in  the  hot  contest,  Methodism  was  to  be  farther 
proved  by  a  vehement  doctrinal  controversy.  It  had 
struggled  successfully  with  persecutions  from  the  un- 
godly world  and  from  the  pretentious  and  formal 
Church  of  England,  and  had  gained  advantage  in  every 
conflict.  How  would  it  be  when  the  conflict  became 
domestic,  and  Methodist  was  arrayed  against  Methodist  ? 
The  famous  controversy  between  the  Calvinistic  and 
Arminian  branches  of  Methodism  made  the  next  event- 
fid  and  decisive  period  in  Methodist  history. 

Between  Wesley  and  his  preachers  there  had  always 
been  great  harmony  in  respect  to  Christian  doctrines. 
These  were  freely  discussed  at  his  Conferences,  and  the 
minutes  of  these  annual  assemblages  were  the  standards 
of  their  creed,  as  well  as  the  discipline  or  rules  for  their 
government.  In  fiict,  the  whole  body  of  preachers  had 
been  so  intent  on  their  great  mission  of  "  saving  souls  " 
that  they  had  little  disposition  or  time  to  engage  in 
purely  doctrinal  discussions.  A  free,  full,  and  present 
salvation,  through  Christ  alone,  was  the  beginning  and 
end  of  their  thoughts  and  their  work.  They  were  so 
absorbed  in  their  "one  business,"  that,  to  1770,  both 


AMERICAN  METHODISM.  133 

Calvinistic  and  Arminian  Methodism  had  cultivated  a 
fraternal  and  co-operating  spirit.  Each  had  wrought 
harmoniously  in  its  own  separate  organization. 

A  minute  was  introduced  in  the  proceedings  of  the 
Wesleyan  Conference  this  3^ear,  hinting  to  the  ftict 
that  they  had  leaned  too  much  toward  Calvinism,  and 
allegi:^g  wherein  they  had  done  it.  That  which  gave 
particular  offence  to  the  Calvinistic  party  was  the  state- 
ment respecting  salvation  by  works, — "  not  by  the  merit 
of  works,  but  by  works  as  a  condition."  It  was  under- 
stood by  that  party  as  questioning  the  doctrine  of  salva- 
tion by  faith  alone,  and  immediately  Wesley's  thesis 
was  assailed  with  great  violence,  and  often  with  not  a 
little  temper. 

The  real  difference  between  the  parties  was  a  logical 
one  between  Calvinism  and  Arminianism.  They  both 
held  that  faith  was  the  great  condition  of  salvation. 
AYesley  regarded  obedience  to  the  divine  command  an 
evidence  of  faith,  and  that  it  thus  became  a  necessary 
condition  of  continuance  in  a  justified  state.  The  Cal- 
vinists  did  not  so  regard  it ;  at  least,  not  so  strictly  as  tcf 
account  it  a  condition.  The  controversy  ultimately  took 
a  wider  range,  but  with  this  difference  it  began.  Like 
most  disputations  on  theological  subjects,  it  was  con- 
tested with  great  warmth,  and  sometimes  mixed  up  with 
objectionable  personalities. 

We  do  not  propose  to  enter  into  the  details  of  this 
theological  strife.  The  Calvinistic  branch  had  among 
its  numbers  several  eminent  and  zealous  men,  and 
nearly  all  of  them  girded  themselves  for  the  fight.  On 
the  other  side,  Wesley  took  comparatively  little  part  in 
the  dispute,  —  only  so  much  as  seemed  necessary  to 
vindicate  his  principles,  and  as  his  position  required. 


134  AMERICAN  METHODISM. 

For  more  than  thirty  years  the  burden  of  his  sermons 
and  his  writings  had  been  salvation  by  faith  in  Christ, 
and  ho  knew  that  only  prejudice  or  jealousy  would  at- 
tempt to  impeach  his  orthodoxy  on  this  fundamental 
doctrine.  He  had  felt,  however,  the  Antinomian  ten- 
dency of  Calvinism  in  respect  to  good  works,  and  to 
this  his  minute  of  the  Conference  referred.  Providence 
raised  up  another  to  be  his  defender,  and  more  than  a 
match  for  all  his  assailants.  John  Fletcher,  of  Madely, 
was  the  Arminian  David.  Ilis  writings,  familiarly 
known  as  "  checks,"  issued  in  successive  numbers,  as 
the  progress  of  the  controversy  required,  were  all  that 
were  needed  to  vindicate  the  Wesleyan  side.  They 
have  continued  to  this  day, —  an  irrefutable  defence  and 
exposition  of  Arminian  Methodism.  The  effect  of  their 
publication  has  been  to  make  the  doctrines  that  distin- 
guish Anninianism  from  Calvinism  thoroughly  under- 
stood ;  to  give  to  every  Methodist  minister  or  layman 
a  full  armor,  defensive  and  offensive,  of  its  scriptural 
proofs;  and  to  make  them  one  in  their  belief  of  its 
♦truth  throughout  the  world. 

This  exciting  controversy,  that  so  interested  both 
branches  of  the  Methodist  family,  did  not  embarrass  or 
hinder  the  revival  spirit  in  the  Wesleyan  part.  It 
deemed  to  have  a  quickening  influence  upon  it.  Wes- 
ley, who  was  now  nearly  threescore  and  ten,  and  had 
reached  that  period  of  life  when  most  men  have  to  sus- 
pend effective  service,  held  steadily  to  his  great  itiner- 
ant work.  He  appears  to  have  given  himself,  if  possible, 
to  greater  activity  than  ever.  He  adopted  the  language 
of  Nehemiah,  and,  when  invited  to  the  field  of  theologi- 
cal disputation,  he  replied,  "  I  am  doing  a  great  work, 
and  cannot  come  down." 


AMERICAN  METHODISM.  135 

The  result  of  this  doctrinal  contest  was  at  least  two- 
fold. First,  it  manifestly  deadened  the  zeal  of  the 
leaders  of  the  Calvinistic  party  in  their  earnestness  in 
evangelical  labor,  and  put  them  in  "  a  frame  of  mind  " 
more  readily  to  yield  to  the  temptations  of  indepen- 
dency or  of  the  Establishment.  Secondly,  it  wrought 
such  modifications  in  the  severe  statements  of  Calvin- 
istic doctrines,  and  had  such  a  mollifying  influence  on 
the  minds  of  most  of  its  advocates,  that  Calvinism  be- 
gan at  once  to  change  its  doctrinal  technicalities,  and  to 
diminish  its  stern  and  unyielding  declarations  of  decretal 
predestination.  It  has  now  come  to  be  a  doctrine 
written  more  in  unstudied  creeds  than  bluntly  defended 
from  the  pulpit. 

The  relations  of  Wesley  to  his  societies  and  preachers 
were  peculiar,  and  without  precedent.  He  was  to  them 
a  father  and  protector.  He  held  also  an  authority 
hardly  less  than  military  in  its  exactions.  The  extraor- 
dinary qualities  of  the  man  fitted  him  to  discharge 
these  functions  with  honor  to  himself  and  with  profit 
to  them.  They  gave  the  most  cheerful  compliance  to 
his  rules,  because  they  had  a  tearty  trust  in  his  pater- 
nal care.  It  was  well  that  Rrovidence  spared  his  life 
so  long,  that  the  societies  and  the  itinerancy  might 
have  a  settled  consistency,  and  be  habituated  to  each 
other  before  his  death.  No  man  could  be  expected  to 
take  his  place,  and  be  to  them  what  he  was,  or  do  for 
them  what  he  did. 

The  time  was  fast  approaching  when  the  supervision 
of  the  connection  must  pass  into  other  hands.  How  to 
provide  for  this  event  was  a  subject  of  great  solicitude 
to  Wesley.  His  preachers  and  people  sympathized  with 
him  in  this  solicitude.     He  had  been  like  the  keystone 


136  AMERICAN  METHODISM. 

in  its  place,  binding  the  arch  firmly  together.  How 
should  it  be  held  when  he  was  taken  away  ? 

Several  things  had  to  be  provided  for.  First,  the 
chapels  were  all  held  by  trustees,  in  trust  for  his  use 
and  the  preachers  he  should  appoint,  and,  after  his  death, 
for  such  as  the  Conference  should  appoint.  But  the 
Conference  was  not  a  legal  hod^y.  It  was  only  a  com- 
pany of  men,  convened  at  his  pleasure,  and  not  recog- 
nized in  law.  How  should  it  be  legalized  ?  The  itiner- 
ancy, hitherto  so  harmonious  under  his  authority,  might 
easily  be  disintegrated  after  his  death,  from  the  want 
of  some  cohesive  force.  How  should  this  itinerancy  be 
perpetuated,  and  preserved  in  its  integrity,  and  the  au- 
thority of  the  preachers  over  the  societies  be  unim- 
paired ?  How  to  answer  these  questions  was  the  subject 
of  frecjuent  consultation  between  Wesley  and  his  lead- 
ing preachers.     The  work  was  imperative. 

In  1784,  when  he  had  reached  his  eightieth  year, 
he  submitted  to  the  Conference  a  legal  instrument, 
called  a  "Deed  of  Declaration."  In  this  deed,  which 
was  to  be  the  charter  and  constitution  of  the  Wesleyan 
connection,  and  which  was  recorded  in  the  "  High  Court 
of  Chancery,"  he  named  one  hundred  of  its  members  who 
should  constitute  the  lea:al  Conference.  It  contained 
also  provisions  to  perpetuate  this  "  legal "  Conference, 
and  preserve  its  numbers.  It  also  specified  how  the 
Conference  should  be  organized,  and  the  place  of  its  ses- 
sions. It  had  particular  conditions  to  preserve  the  itine- 
rancy, and  to  give  the  control  of  the  chapels  to  the 
Conference.  So  far  as  he  could  make  it,  the  "Deed  of 
Declaration  "  was  the  crowning  act  to  give  the  Wesleyan 
connection  an  independence  of  the  Established  Church, 
and  to  make  it  a  completely  organized  church. 


AMERICAN  METHODISM.  137 

This  sagaciously  framed  "  deed,"  that  should  go  into 
effect  on  the  death  of  Wesley,  proved  how  well  the 
faculties  of  its  author  had  been  preserved  with  his  age. 
It  was  liberal  and  wise  in  its  provisions,  and  cemented 
the  preachers  together  by  stronger  mutual  relations 
and  responsibilities.  The  consequence  has  been,  that 
the  whole  Methodist  people,  both  lay  and  clerical,  have 
generally  remained  firmly  united  in  affection  and  con- 
fidence. 

It  is  a  remarkable  fact,  that  the  same  year  that  gave 
a  permanent  organization  to  Wesleyan  Methodism  in 
Great  Britain,  gave  a  new  and  permanent  organization 
to  Methodism  in  America.  Wesley  devised  this  also. 
The  Revolutionary  War  having  terminated  in  the  inde- 
pendence of  the  United  States,  he  saw  that  their  in- 
terests required  that  the  Methodist  societies  of  this 
country  should  be  independent  of  the  parent  society  in 
England.  With  characteristic  promptness  and  liber- 
ality, he  gave  his  sanction,  and  made  provision  to  effect 
it.  He  ordained  Dr.  Coke  as  its  superintendent,  and 
Richard  Whatcoat  and  Thomas  Vasey  as  elders  to  assist 
him  to  ordain  others  in  this  country.  The  immediate 
result  was  the  organization  of  the  Methodist-Episcopal 
Church  in  the  United  States. 

Every  thing  in  the  spirit  and  economy  of  Methodism 
is  favorable  to  self-diffusion.  Every  Methodist  is  a  prop- 
agandist. He  is  educated  to  this  by  his  teachers.  He 
has  facilities  for  it  in  the  system.  He  learns  it  in  the 
customs  of  the  class-room  and  love-feast  and  prayer- 
meeting.  His  experience  gives  him  assurance.  The 
men  and  women  are  taught  to  be  lay  evangelists,  and 
to  cultivate  the  gift  of  exhortation.  To  these,  in  the 
laity  as  well  as  in  its  ministry,  is  Methodism  chiefly 


138  AMERICAN  METHODISM. 

indebted  for  its  spread  in  the  world.  The  early  disci- 
ples, "  scattered  abroad,  went  everywhere  preaching  the 
Word."  So  every  Methodist,  if  he  move  into  town  or 
country  where  his  sect  is  unknown,  becomes  at  once 
the  nucleus  of  a  class,  out  of  .which  springs  the  society, 
and  ultimately  the  district,  with  its  chapels  and  itiner- 
ants. 

For  nearly  forty  years  after  its  origin,  Methodism  was 
confined -^  with  the  exception  of  the  American  Colo- 
nies —  to  the  mainland  of  England,  Ireland,  AVales,  and 
Scotland.  It  then  began  to  feel  its  way  outward  to  the 
islands  under  British  control.  Its  introduction  into  most 
of  these  was  by  laymen.  Soon  the  itinerants  followed 
them;  and  in  a  few  years  all  these  islands,  including  the 
Isle  of  Man,  the  Isles  of  Jersey  and  Guernsey,  the  Isle 
of  Wight,  and  the  Shetland  Islands,  had  received  the 
gospel  by  Methodist  agency,  and  had  their  societies 
and  j^rosperous  circuits.  Presently  Nova  Scotia,  New- 
foundland, and  some  of  the  West-India  Islands  were 
added  to  the  number;  and  at  Wesley's  death,  in  IT'Jl, 
these  islands  of  the  sea  were  beginning  to  rejoice  in  the 
gospel  light. 

Wesley  died  March  2,  1791.  Though  so  near  four- 
score and  ten,  he  continued  to  travel  and  preach  until 
the  "wear}^  wheels  of  life  stood  still."  During  the  last 
few  years  of  Ijis  life,  his  visits  to  different  parts  of  the 
connection  were  occasions  of  spontaneous  ovations  of 
the  love  and  respect,  almost  the  homage,  of  the  people. 
Where,  forty  or  fifty  3'ears  before,  he  had  met  an  infu- 
riated mob,  the  people  now  turned  out  en  masse  to  wel- 
come him.  All  classes,  high  and  low,  united  to  do  him 
reverence.  He  did  not  cease,  until  the  last  of  his  life, 
to  look  with  pleasant  solicitude  to  the  interests  of  his 


AMERICAN  METHODISM.  139 

societies.  He  preserved,  amidst  the  sufferings  of  failing 
flesh,  the  characteristic  equanimity  of  his  temper,  and 
the  cheerful  hopefulness  of  his  faith  in  Christ.  He  had 
said,  "  Our  people  die  well,"  and  he  gave  in  his  death  a 
happy  illustration  of  his  own  words.  His  confident  tes- 
timony, "  The  best  of  all  is,  God  is  with  us,"  was  a  fitting 
closing  commentary  on  the  doctrines  he  had  been 
preaching  for  more  than  half  a  century.  He  travelled 
further,  preached  more,  and  was  the  instrument,  directly 
or  indirectly,  of  the  conversion  of  more  souls,  than  any 
man  that  had  lived  for  sixteen  centuries. 

It  would  take  a  volume  to  discuss  thoroughly  the 
character  and  qualities  of  John  Wesley.  In  whatever 
light  he  may  be  seen,  he  was  an  extraordinary  man. 
He  was  not,  like  some  distinguished  men,  eminent  in 
only  particular  parts.  His  was  a  combination  and  a  well- 
balanced  adjustment  of  all  good  traits,  and  an  unusual 
ability  to  apply  them  whenever  occasion  demanded  it. 
That  which  rendered  his  whole  character  most  transpa- 
rent and  effective,  was  its  entire  subordination  to  the 
influence  of  the  Divine  Spirit,  and,  consequently,  the 
unselfishness  that  appeared  in  all  his  acts.  He  was  a 
truly  great  man,  guided  and  assisted  by  divine  help. 

If  we  should  attempt  to  give  in  a  paragraph  the 
great  excellencies  of  John  Wesley,  we  would  say  that 
he  had  a  happy  union  of  apparently  opposite  character- 
istics. While  he  could  readily  see  the  full  outlines  of 
any  great  plan,  he  as  readily  comprehended  all  its 
details ;  while  he  was  a  profound  theorist,  he  was  emi- 
nently practical.  Adhering  tenaciously  to  the  funda- 
mental doctrines  of  Christianity,  he  was  also  catholic 
and  charitable  towards  those  who  differed  from  him  in 
their  belief     He  had  an  ardent  temperament ;  but  who 


140  AMERICAN  METHODISM. 

was  ever  more  distinguished  for  calmness  of  spirit? 
Though  always  in  the  harness,  he  was  never  chafed  by 
it.  He  worked  devoutly,  and  slept  profoundly.  His 
sermons  had  the  strange  quality  of  severe  logic,  and 
yet  produced  the  keenest  emotions.  Though  his  heart 
was  as  tender  as  a  child's,  and  full  of  sympathy  for  hu- 
man suffering,  in  peril  he  was  courageous  and  bold  as  a 
lion.  His  chosen  words  were  serious  and  grave,  but  he 
was  ready  and  apt  in  his  rebukes  and  retorts  to  the  vain 
and  presumptuous.  His  impulsions  were  strong,  but 
his  governing  power  over  them  equally  strong.  He 
bore  himself  with  dignity  among  the  great,  and  he  was 
a  pure  specimen  of  simplicity  of  manners  to  the  lowly. 
Those  who  saw  him  as  he  died,  might  well  say,  "  We 
ne'er  shall  see  his  lilce  again." 

Dr.  Stevens,  the  historian  of  Methodism,  says  of  his 
work,  "  Wesley  not  only  saw  the  initiation  of  the  Meth- 
odistic  movement,  but  also  conducted  it  through  the  suc- 
cessive and  critical  gradations  of  its  development,  and 
lived  to  see  it  at  last  an  organic,  a  settled  and  perma- 
nent system,  in  the  Old  World  and  in  the  New, — with  a 
thoroughly  organized  ministry ;  a  well-defined  and  well- 
defended  theology;  the  richest  psalmody  then  known 
to  English  Protestantism ;  a  considerable  literature,  not 
of  the  highest  order,  but  therefore  the  better  adapted 
to  his  numerous  people ;  and  a  scheme  of  ecclesiastical 
discipline  which  time  has  proved  to  be  the  most  effect- 
ive known  beyond  the  limits  of  the  Papal  Church.  By 
his  episcopal  organization  of  his  American  societies,  and 
the  legal  settlement  of  his  English  Conference,  he  saw 
his  great  plan  in  a  sense  completed  :  it  could  be  com- 
mitted to  the  contingencies  of  the  future  to  work  out 
its   appointed  functions.      And,  after  these  two  great 


AMERICAN  METHODISM.  141 

events,  he  was  permitted  to  live  long  enough  to  control 
any  incidental  disturbances  that  might  attend  their  first 
operations,  and  to  pass  through  a  healthful,  serene  con- 
clusion of  his  long  life,  —  a  life  which  the  philosopher 
must  pronounce  singularly  successful  and  fortunate;  the 
Christian,  singularly  providential.  He  not  only  outlived 
all  the  various  uncertainties  of  his  great  work,  but  he 
outlived  the  prolonged  and  fierce  hostilities  which  had 
assailed  it,  and  the  suspicions  and  slanders  which  had 
been  rife  against  himself  personally ;  and  died  at  last 
universally  venerated,  without  pain,  without  disease,  in 
his  bed  at  his  own  home,  at  the  headquarters  of  his 
successful  cause,  and  with  the  prayers  and  benedictions 
of  the  second  and  third  generations  of  his  people." 

The  death  of  Wesley  was  immediately  followed  by  a 
critical  and  perilous  state  of  affairs  in  the  Wesleyan 
connection.  His  well-known  opinions,  and  the  respect 
for  them,  had  suppressed,  though  not  destroyed,  an 
increasing  desire  of  many  of  his  j^reachers  for  authority 
to  administer  the  sacraments.  This  desire  was  doubt- 
less strengthened  by  the  knowledge  that  he  had  given 
this  authority  to  the  church  in  America.  A  large  part 
of  the  members  of  the  societies  sympathized  with  the 
wishes  of  the  preachers.  Wesley's  influence  had  pre- 
vented the  agitation  of  this  subject  in  the  Conference  a 
number  of  times  in  the  thirty  years  prior  to  his  death. 
Now  that  he  was  gone,  and  the  Conference  placed  in 
nominal  independence  of  the  Established  Church,  the 
demand  for  a  home  administration  of  the  sacraments 
could  no  longer  be  quieted.  It  became  at  once  an 
earnest  contest.  A  majority  of  the  Conference,  and  a 
large  portion  of  the  humbler  members  of  the  societies, 
favored  the   measure.      Many  of  the    trustees  of  the 


142  AMERICAN  METHODISM. 

chcapels,  sympathizing  with  the  pretensions  of  the  Eng- 
lish Church,  were  opposed  to  giving  the  preachers  the 
desired  power.  The  controversy  (aegan  at  the  first  Con- 
ference after  Wesley's  death,  and  soon  developed  itself 
into  three  parties,  —  the  High  Church,  the  Conserva- 
tives, and  the  Radicals ;  the  first  insisting  on  a  continued 
dependence  on  the  Church  for  the  sacraments.  But  few 
of  the  preachers  sympathized  with  this  part}^  The 
Conservatives,  amono;  whom  were  most  of  the  leadino^ 
men  of  the  Conference,  claimed  the  right,  but,  for  pru- 
dential reasons,  favored  giving  power  to  the  preachers 
to  administer  the  sacraments  only  in  those  societies 
where  a  majority  desired  it.  The  Radicals  were  few, 
but  resolute  in  demanding  entire  severance  from  the 
Church.  These  were  led  by  Alexander  Kellam,  —  a 
firm,  persistent  man.  The  controversy  lasted  for  five 
years.  Each  successive  Conference  adopted  some  new 
resolutions  concerning  the  matter  in  dispute,  and  each 
one  worked  nearer  and  nearer  to  entire  independence 
of  the  English  Church.  It  was  finally  consummated  by 
a  "  plan  of  pacification  "  between  the  High-Church  party 
and  the  Conservatives.  Kellam  and  a  few  disaffected 
ones  organized  a  separate  party,  called  the  "New- 
Connection  Methodists,"  which  still  exists,  though  its 
numbers  are  not  larsi^e. 

What  may  seem  strange,  is  nevertheless  true,  that 
amidst  all  the  storm  and  dispute  arising  from  the  contro- 
versy regarding  the  sacraments,  and  the  severe  things 
said  on  both  sides,  the  Wesleyan  Church  increased,  and 
the  love  and  fellowship  of  its  preachers  and  people  had 
not  been  greater  at  any  former  time  in  its  history. 

We  have  thus  far  followed  Wesleyan  Methodism 
from  its  origin  to  the  death  of  its  founder, — a  period  of 


AMERICAN  METHODISM.  143 

little  more  than  half  a  century.  ■  We  have  seen  it 
originating  in  a  new  spiritual  life  in  Wesley's  soul,  and 
in  the  souls  of  those  who  took  his  name.  It  has  demon- 
strated its  spirit  and  energy  in  the  conversion  of  scores 
of  thousands,  —  many  of  them  of  the  lowest  and  rudest 
class  of  English  society,  —  reforming  them  in  manners 
and  life.  It  has  established  itself  in  all  parts  of  Great 
Britain,  under  a  systematic  connectional  organization, 
unprecedented  for  its  power  to  conserve  and  aggress.  It 
has  contended  with,  and  triumphed  over,  violent  perse- 
cutions. It  has  raised  up  a  class  of  ministerial  laborers, 
drawn  from  the  common  people,  and  proving  their 
apostolic  authority  by  their  success  and  the  "  wisdom 
with  which  they  spake."  The  inchoate  societies  have 
become,  in  their  connectional  power,  another  "  Estab- 
lishment "  in  the  kingdom.  The  controversies  through 
which  the  denomination  has  passed  have  only  given  it  a 
better-defined  and  wider-known  position,  without  dis- 
turbing its  stability  or  piety.  The  scoffer  has  been 
taught  to  respect  it,  the  poor  to  love  it,  and  sinners  to 
trust  it.  It  has  secured  in  all  places  of  the  kingdom  a 
"local  habitation  and  a  name."  The  mustard  seed  has  be- 
come a  great  tree,  and  many  are  lodging  in  its  branches. 
The  first  half-century  of  Methodism  may  be  properly 
characterized  as  a  period  of  home  evangelization.  It 
had  sought  to  convert  and  save  a  home  people,  speak- 
ing the  English  tongue,  and  among  whom  there  was 
already  an  existing  nominal  church.  Since  then,  be- 
sides preserving  this  domestic  evangelism,  Wesley  an 
Methodism  has  been  earnestly  engaged  in  bearing  the 
gospel  message  to  "regions  beyond,"  —  in  seeking  to 
make  the  heathen  world  a  trophy  of  the  power  of  the 
cross.     It  had  "begun  at  Jerusalem."     It  now  turned 


144  AMERICAN  METHODISM. 

to  preach  "  repentance  and  remission  of  sins  to  all 
nations." 

Since  the  beginning  of  the  nineteenth  century,  the 
missionary  character  of  British  Methodism  has  been  its 
great  honor.  It  began  surely,  though  slowly,  to  lay  its 
vigorous  hands  on  lands  far  remote,  with  populations 
sunk  in  the  lowest  depths  of  barbarism ;  but  it  has  suc- 
ceeded in  bringing  these  nations,  one  after  another,  to  a 
fair  state  of  civilization,  and  to  develop  some  of  the 
best  traits  of  Christianity. 

Other  portions  of  the  Protestant  Church  have  come 
in  to  help  in  this  great  enterprise ;  but  to  Wesleyan 
Methodism  belongs  the  credit  of  being  the  pioneers  in 
the  work,  and  of  contributing  more  men  and  means, 
and  of  beinor  instrumental  in  the  conversion  of  more 
souls  from  pagan  darkness  to  the  light  of  the  gospel, 
than  any  other  church  in  the  great  missionary  period 
of  three-quarters  of  a  century. 

The  prime  mover  in  this  missionary  scheme,  who 
inspired  the  whole  Wesleyan  body  with  a  missionary 
fire,  was  Thomas  Coke,  recently  ordained  by  Wesley 
bishop  for  America.  His  first  visit  to  this  country  was 
short,  but  it  awakened  in  him  an  intense  desire  for 
missionary  labor.  On  his  return  to  England,  he  began 
by  personal  applications  to  obtain  funds,  and  to  enlist 
men  for  Nova  Scotia.  In  1786,  he  embarked  from  Eng- 
land, with  three  "  helpers,"  for  his  new  missionary  field. 
A  severe  storm  drove  the  vessel  to  Antigua,  West 
Indies.  Though  it  wrought  adversely  to  Coke's  design, 
the  hand  of  God  was  in  the  storm.  The  missionaries 
began  to  preach  Christ  to  the  people  of  tlie  island,  and 
with  great  success.  Very  soon  they  extended  their  work, 
and  visited  a  number  of  the  neighboring  islands,  and 


AMERICAN  METHODISM.  145 

formed  societies  in  them  also.  They  planted  the  seed,  and 
it  bore  abundant  fruit.  It  ultimately  became  a  part  of 
the  great  West-India  Missions  of  Wesleyan  Methodism. 

Coke  returned  again  to  England,  and  travelled 
through  the  connection,  interesting  the  churches  by 
his  narration  of  the  wonderful  work  of  God  in  the 
islands,  collecting  money,  and  finding  men  to  reinforce 
his  newly  opened  field.  For  a  quarter  of  a  century  the 
West-India  missions,  continually  increasing  in  interest, 
were  under  his  immediate  charge.  When  he  died,  in 
1814,  nearly  every  island  in  the  West-India  Archipelago 
was  included  in  the  missions ;  and  such  has  been  their 
prosperity,  that  at  the  present  time  they  have  nearly  one 
hundred  missionaries,  about  ttoo  hundred  local  preach- 
ers, and  ovQvJifty  thousand  church  members. 

For  many  years  before  the  death  of  Dr.  Coke,  he  had 
set  his  heart  on  a  mission  to  the  East  Indies ;  but  the 
way  had  not  opened  to  establish  it.  In  the  year  1813, 
he  went  to  work  in  right  earnest  to  accomplish  the  de- 
sire of  his  heart.  He  found  nine  volunteers,  chiefly  from 
Ireland ;  and,  though  himself  sixty-seven  years  old,  he 
presented  himself  to  the  Wesleyan  Conference,  and  pro- 
posed to  go  with  them  to  the  Island  of  Ceylon, — the 
gateway  to  the  East  Indies.  The  Conference  had  great 
affection  for  Coke,  and  admired  his  zeal :  he  had  given  a 
missionary  spirit  to  the  societies ;  but  he  was  asking  the 
Conference  to  assume  a  great  responsibility,  —  greater 
than  they  were  prepared  to  take.  Benson  said,  "It 
will  ruin  Methodism."  But  Coke  was  not  to  be  de- 
nied. He  said,  "  If  you  do  not  consent,  it  will  break 
my  heart."  And  the  Conference  consented.  It  may  be 
doubted  which  was  most  benefited  by  his  appeal, —  the 
members  of  the  Conference,  or  India. 


146  AMERICAN  METHODISM. 

Having  made  all  proper  preparations,  he  embarked 
with  his  missionaries  for  Ceylon.  He  died  on  his 
passage  thither.  The  noble  enterprise  did  not  die.  God 
took  away  the  head  workman,  "  but  he  carried  on  the 
AYork."  His  associate  missionaries  reached  their  desti- 
nation, and  began  at  once  their  mission  work.  What 
wonderful  results  have  followed  !  Other  churches  have 
united  in  cultivating  East  India  for  Christ;  but  the  Wes- 
leyan  Methodists  lead  the  van,  and  scores  of  niissiona- 
ries,  and  thousands  of  communicants,  are  the  living 
memorials  of  the  noble  purpose  and  enterprise  of  Coke. 

It  may  seem  severe  to  say  that  the  death  of  any  good 
man  is  a  good  providence.  But  is  it  not  often  true  ? 
Was  it  not  true  in  respect  to  the  death  of  Dr.  Coke  ? 
While  he  lived,  the  Wesleyan  body  intrusted  to  him  the 
responsibility  and  direction  of  its  missions  abroad.  Af- 
ter his  death,  that  responsibility  devolved  on  many ; 
and,  though  the  news  of  his  death  was  a  severe  shock 
to  the  church,  it  gave  a  new  impulse  to  the  missionary 
spirit,  and  brought  out  many  men,  laymen  as  well  as 
ministers,  with  hearts  and  talents  ready  for  the  emer- 
gency. It  resulted  in  the  formation  of  the  Wesleyan 
Missionary  Society,  —  the  most  systematic  organization 
in  Protestantism  for  the  propagation  of  Christianity. 
It  soon  led  the  church  that  formed  it  to  add  to  its  work 
of  home  evangelization  the  great  and  noble  purpose  of 
missionary  efforts  for  the  conversion  of  the  world. 

We  cannot  dwell  on  the  details  of  the  work  of  this 
grand  society,  —  itself  the  best  exponent  of  what  Wes- 
leyan Methodism  has  done  for  half  a  century.  It  has 
trained  every  member  and  child  in  the  connection  to  be 
a  systematic  contributor  to  its  funds,  and  infused  them 
with  the  nobleness  of  its  spirit.     Immediately  it  began 


AMERICAN  METHODISM.  147 

to  dot  the  dark  coast  of  Africa  with  its  mission  stations, 
and  to  work  inward  to  the  cannibal  tribes  of  the  inte- 
rior. Next  came  its  introduction  of  evangelical  missions 
to  Oceanica  and  Australia ;  and  the  islands  of  the  Polyne- 
sian groups  were  included  among  its  successful  missions. 
The  fruit  of  these  missions  has  been  the  astonishment 
of  the  Christian  church.  The  conversion  of  thousands 
of  the  most  deorraded  cannibals  to  a  life  of  o;odliness 
has  given  the  best  proof  exhibited  in  modern  times  of 
the  saving  power  of  the  gospel. 

Australia  has  now  a  Conference,  embracing  the  islands 
of  Polynesia,  with  over  one  hundred  and  fifty  'preachers, 
and  more  than  forty  thousand  church  memhers,  besides 
many  schools,  printing  presses,  and  other  agencies  to 
prosecute  the  great  missionary  work.  And  yet  these 
are  only  a  part  of  the  vast  domain  cultivated  and  sup- 
ported by  the  Wesleyan  Missionary  Society. 

The  home  church  has  participated  in  the  benefits  of 
the  great  missionary  movement.  The  effect  was  not 
less  reflex  than  direct.  It  gave  a  pure  tone  and  noble 
quality  to  home  piety.  It  gave  enlarged  views  and 
sympathizing  hearts  respecting  the  religious  wants  of 
the  world.  It  cultivated  the  spirit  of  praj'er  and  liber- 
ality. It  united  the  whole  connection,  by  bringing  it 
to  think  and  feel  and  pray  and  give  for  a  common  ob- 
ject ;  and  it  characterized  Wesleyan  Methodism  —  as  it 
has  steadily  prospered  and  progressed  —  as  the  Mission- 
ary church  of  Christendom. 


CHAPTER    VI. 


AMERICAN    JIETHODISM    INITIATED. 


C/^. 


"Even  that  wliicli  they  build,  if  a  fox  go  up,  lie  shall  even  break  down  their  stone  wall." 

^-^EN  years  before  the  breaking  out  of  the 
Revolutionary  War,  the  American  colonies 
presented  much  that  was  promising  for 
the  introduction  of  an  earnest,  experi- 
mental evangelism,  like  Methodism.  Not 
the  least  of  this  promise  was,  that,  in  one 
part  or  another,  almost  every  sect  of  Chris- 
tendom was  already  in  occupancy.  New 
York  was  perhaps  the  best  part  of  the 
whole  field  in  which  to  plant  the  first  seed. 

Originally  settled  from  different  parts  of  Continental 
Europe  and  Great  Britain,  each  company  or  class  of 
emigrants  had  brought  with  it  that  particular  form  of 
Christianity  in  which  it  had  been  educated,  and  to 
which  it  was  attached.  Perhaps  it  was  a  part  of  the 
Divine  plan  for  the  greater  development  of  this 
country,  that  every  sect  should,  by  a  fair  rivalry,  prove 
its  comparative  value  in  aiding  the  growth  and  perfect- 
ing the  civilization  of  the  New  World.  The  other  sects 
were  here  when  Methodism  came  to  complete  the 
number,  and  take  a  prominent  part  in  working  out  the 
destinies  of  a  State  that  should  cover  the  northern 
division  of  the  hemisphere. 

148 


AMERICAN  METHODISM.  149 

New  England,  with  the  exception  of  Rhode  Island, 
had  established  a  Puritanical  Congregationalism,  "  Lit- 
tle Rbody  "  had  adopted  a  civil  constitution  very  toler- 
ant to  all  forms  of  religious  worship,  and  was  originally, 
and  chiefly,  settled  by  Baptists.  The  Quakers  and  Pres- 
byterians mostly  occupied  New  Jersey  and  Pennsylva- 
nia. Delaware  was  settled  by  the  Swedes,  who  intro- 
duced Lutheranism.  Maryland  had  a  liberal  charter, 
but  was  founded  by  Romanists.  Virginia  was  peopled 
by  the  supporters  of  the  Church  of  England.  The 
colonists  further  south  were  composed  of  Huguenots, 
Churcbmen,  Moravians,  and  Presbyterians.  New  York 
had  already  begun  to  assume  the  character  of  a  cosmo- 
politan city,  and,  with  a  population  of  twenty  thousand, 
had  representative  organizations  of  nearly  every  known 
Christian  sect.  Its  original  settlers  were  from  Holland, 
and  introduced  both  the  Lutheran  and  the  Reformed- 
Dutch  Churches.  The  city  coming  under  British  rule, 
gave  to  the  English  Church  a  prominent  place  and 
influence.  Very  soon,  in  quipk  succession,  came  Pres- 
byterian, Moravian,  and  Baptist  Churches.  When  Meth- 
odism sought  entrance,  it  found  a  great  variety  and  di- 
versity of  religious  beliefs  and  forms,  which  would  either 
aid  or  hinder  its  success. 

This  diversity  was  in  many  respects  ftivorable  to 
the  introduction  of  Methodism.  At  least  it  created 
toleration  in  religious  opinion  and  worship.  The 
settlers  of  the  colonies,  however  partial  they  might 
have  been  to  their  own  religious  peculiarities,  were 
disposed  to  grant  a  large  license  to  liberty  of  conscience. 
Many  of  them  had  been  driven  from  their  former  homes 
in  the  Old  World  by  oppressive  acts  restraining  their 
liberty  in  following  their  religious  preferences.     Gene-r- 


150  AMERICAN  METHODISM. 

erally,  they  had  learned  to  abhor  ecclesiastical,  as  well 
as  political,  tyranny.  They  would  be  quite  unwilling 
to  fiivor  any  civil  enactments  or  practices  that  would 
make  their  new  home  as  uneasy  as  the  old. 

The  mutual  intercourse  and  alliances  between  the 
different  colonies,  for  protection  and  trade,  created  re- 
spect and  forbearance  toward  each  other's  religious 
faith.  There  was  a  common  consent  that  each  should 
worship  "  under  his  own  vine  and  fig-tree,  and  none 
should  molest  or  make  him  afraid." 

Methodism  had  therefore  a  fair  opportunity,  without 
let  or  hindrance,  to  prove  its  worthiness  or  unworthi- 
ness  of  the  confidence  of  the  people,  and  to  prosecute 
its  work  of  propagandism  in  America  without  legal  re- 
strictions or  penalties. 

But  toleration  and  fiivor  are  by  no  means  the  same 
thing.  Permission  to  Methodism  to  teach  its  peculiar 
doctrines,  and  to  enjoy  unmolested  its  church  usages, 
did  not  hnply  that  either  its  doctrines  or  usages  were 
countenanced  or  encouraged  by  other  professed  Chris- 
tians. The  feeling  of  the  different  denominations  of 
the  country  towards  each  other  was  very  far  from  sym- 
pathy or  fellowship.  The  New-England,  not  less  than 
the  Old-England,  Puritan  was  firmlj^,  if  not  bigotedly, 
set  against  all  the  rituals  and  ceremonies  of  the  Angli- 
can Church.  The  Churchman  in  America  had  no  higher 
opinion  of  what  he  called  an  unordained  lay  ministry 
than  had  his  brother  Churchman  in  England.  The 
Quaker  despised  and  denounced  the  hireling  priesthood, 
as  he  called  the  ministers  of  other  sects ;  and  the  Bap- 
tists excluded  the  Quaker,  and  all  others  who  had 
not  received  their  peculiar  form  of  sacred  washing  by 
water,  from  their  communion.     Methodism  having  its 


AMERICAN  METHODISM.  151 

peculiarities,  and  being  quite  as  much  disposed  as  others 
to  declare  them  undisguisedlj  and  prominently,  could 
expect  but  little  favor — if  it  did  not  receive  decided 
opposition  —  from  the  various  denominations  already 
established. 

It  had,  it  is  true,  an  advantage  in  coming  to  a  nomi- 
nally Christian  people,  and  not  to  a  heathen ;  to  a  people 
acknowledging  the  inspiration  of  the  Bible,  and  the 
divine  authority  of  the  sabbath ;  a  people  professing  to 
believe  in  most  of  the  cardinal  doctrines  of  Christianity, 
—  as  the  doctrine  of  a  Divine  Redeemer  and  a  Divine 
Spirit,  and  of  a  distinction  between  the  characters  of 
saints  and  sinners.  But  wdiat  the  Bible  taught,  or  how 
the  redemption  of  Christ  affected  men,  or  what  w\as 
essential  to  be  a  saint,  were  questions  that  received 
great  diversity  of  answers.  Methodism  differed  quite 
as  much,  in  the  answer  it  gave  to  them,  from  the  other 
sects,  as  they  differed  from  one  another.  It  could  there- 
fore expect  but  little  "aid  and  comfort"  from  them  on 
this  account. 

The  most  decided  opposition  to  Methodism  arose 
from  its  positive  and  open  declaration  of  a  present,  free, 
and  full  salvation  by  Christ,  and  the  assurance  of  it  in 
the  soul  by  the  Holy  Spirit.  From  the  emphatic  man- 
ner in  which  Methodism  stated  these  doctrines,  and  the 
importance  it  attached  to  them,  they  became  a  "  stone 
of  stumbling,  and  a  rock  of  offence." 

There  were,  however,  a  few  persons  in  America  who 
heartily  sympathized  with  Methodism,  and  gave  it  a  cor- 
dial welcome.  This  came  chiefly  from  some  special  evan- 
gelical efforts  that  had  preceded  its  introduction  in  the 
colonies.  The  great  awakening  in  New  England,  through 
the  agency  of  Edwards;  and  in  New  Jersey  and  Virginia, 


152  AMERICAN  METHODISM. 

by  the  labors  of  the  Tennant.s  and  Davies;  and  the 
successive  passages  of  Whitefield  through  the  land, 
preaching  the  necessity  of  experimental  godliness, — had 
excited  attention  to  the  truths  that  Methodism  pro- 
claimed ;  and  a  number  of  witnesses  had  testified  to 
their  knowledge  of  these  truths.  But  most  of  these 
witnesses  had  fallen  asleep.  A  few  of  them  remained. 
There  were  also  a  few  devoted  and  faithful  pastors  who 
were  quietly  endeavoring  to  lead  their  flocks  into 
"green  pastures."  From  these  "elect"  ones  the  Meth- 
odist doctrines  found  a  hearty  response  and  sympathy, 
and  the  itinerants  were  greeted  by  them  as  laborers 
beloved. 

But  the  general  state  of  religion  in  the  country,  in 
regard  to  Christian  experience,  was  at  the  lowest  ebb. 
The  doctrine  that  the  Spirit  of  God  dwelt  in  the  hearts 
of  believers,  and  gave  them  assurance  of  sins  forgiven, 
found  but  few  to  welcome  it,  and  fewer  still  to  profess 
it.  It  might  be  found  printed  in  the  liturgy,  or  implied 
in  the  teachings  of  the  catechism ;  but  Christians  were 
generally  infidel  in  respect  to  its  experience.  1\  had 
to  them  a  savor  of  enthusiasm  and  pretension.  The 
Methodists  who  taught  or  professed  it  were  considered 
simply  deluded  fanatics. 

Methodism  had  another  formidable  obstacle  to  its 
success.  This  was  from  the  social  and  literary  status 
of  the  men  who  introduced  it.  In  the  days  of  Embury, 
as  in  the  days  of  Christ,  those  who  assumed  to  be 
teachers  of  reHgion  based  their  authority  to  teach  on 
superior  social  position,  their  human  commissions,  and 
their  liberal  education.  They  virtually  denied  the 
necessity  of  a  preparation  that  was  chiefly  from  above. 
Respecting  others  who  made  but  little  pretension  to 


AMURICAN  METHODISM.  153 

these  things,  their  common  language  of  contempt  was, 
^^  Are  not  all  these  Galileans  ?  "  and  to  such  it  was  often 
said,  "Dost  thou,  that  wast  wholly  born  in  sin,  teach 
us  ?  "  Methodism  had  to  contend  everywhere  with  the 
prejudices  against  the  humble  social  state,  and  the 
unlettered  qualifications,  of  its  ministers.  Embury  was 
a  carpenter;  Webb  was  from  the  soldier's  barracks; 
Strawbridge  from  the  bogs  of  Ireland.  They  made  no 
pretensions  to  more  than  ordinary  human  learning.  As 
Jesse  Lee  afterwards  said  to  a  captious  inquisitor,  "  They 
had  learning  enough  to  find  their  way  through  the 
country."  AVhat  was  regarded  as  worse  than  their  lack 
of  education,  they  were  unauthorized  volunteer  preach- 
ers, with  scarcely  the  direct  sanction  and  authority  of 
the  leader  of  their  quasi  sect  across  the  water.  They 
were  simply  local  preachers,  and  apparent  adventurers, 
with  neither  ordination  nor  the  high  commission  of 
synod  or  council,  without  a  people,  and  almost  without* 
a  name, —  laborers  by  day,  and  preachers  at  night. 

Fearfully  formidable  were  these  hindrances  to  the  suc- 
cess of  the  initiators  of  American  Methodism.  The  time 
has  now  come  when  they  no  longer  exist ;  but  they  must 
not  be  forgotten  as  they  existed  in  those  early  days. 
They  were  no  reproach  to  the  church.  They  rather 
show  the  attendant  power  of  God  with  the  men  who,  not- 
withstanding such  embarrassments,  triumphed  over  all 
these  obstacles.  They  show  how  "  God  hath  chosen  the 
foolish  things  of  the  world  to  confound  the  wise,  and  the 
weak  things  of  the  world  to  confound  the  things  which 
are  mighty ;  and  base  things  of  the  world,  and  things 
which  are  despised,  yea,  and  things  which  are  not,  to 
bring  to  naught  things  that  are." 

In  our  estimate  of  the  divine  intervention  in  intro- 

20 


154  AMERICAN  METHODISM. 

ducing  Methodism  in  America,  we  must  not  forget  that 
it  was  undertaken  without  any  preconception  by  the 
men  who  were  the  instruments  in  its  introduction. 
Three  of  the  four  to  whom  belong;s  the  honor  of  its 
origin  came  to  this  country  without  any  design  of 
attempting  any  such  thing.  Eml^ury  and  Strawbridge 
came  here  as  common  emigrants,  to  improve  their 
worldly  condition.  Captain  Webb  was  engaged  in  fill- 
ing his  appointment  as  a  wounded,  retired  officer  in  the 
army.  Neither  of  them  thought  that  he  was  beginning 
a  great  evangelical  movement  that  was  to  spread  over, 
and  to  affect  the  destinies  of,  a  nation,  —  perhaps  of  the 
world.  They  were  thrust  out,  —  in  the  case  of  Embury, 
apparently  unwillingly,  —  to  do  the  "Lord's  bidding;" 
and  what  they  did  "  was  the  Lord's  doings,  and  marvel- 
lous in  our  eyes." 

Such  was  the  religious  state  of  the  American  churches, 
favorable  or  unfavorable,  when  Philip  Embury  preached 
his  first  sermon  in  his  own  hired  house  in  Barrack  Street, 
New  York,  and  initiated  Methodism  on  this  continent. 
We  are  now  to  ask,  How  did  he  succeed  ? 

Writers  on  Methodist  history  do  not  agree  as  to  where 
Methodism  in  the  colonies  was  first  organized, — whether 
in  New  York  or  Maryland,  whether  by  Embury  or 
Strawbridge.  Dr.  Stevens  and  Wakeley  give  the  credit  of 
it  to  the  former ;  Dr.  Hamilton  and  Roberts,  with  some 
show  of  reason,  give  it  to  the  latter.  The  indefiniteness 
of  the  records  leaves  the  matter  in  some  doubt.  We 
think  the  evidence,  on  the  whole,  is  in  favor  of  priority 
to  Embury.  There  could  have  been  but  little  difference 
in  the  time  when  both  began  their  evangelical  work. 
The  honor  of  priority  may  properly  be  ascribed  to  both, 
for   neither  of  them  was  induced  to  begin  from  any 


AMERICAN  METHODISM.  155 

knowledge  he  had  of  the  other.  Each  was  as  strictly  a 
pioneer  in  his  respective  field  as  if  the  other  had  never 
begini.  If  Embury  was  first  to  begin,  Strawbridge  was 
not  less  devoted  and  laborious,  and  quite  as  good  a  type 
of  a  zealous  itinerant.  In  the  wide  extent  of  his  cir- 
cuit, and  in  the  abundant  fruit  of  his  labor,  he  has 
strong  claims  to  pre-eminence. 

The  initiation  of  Methodism  in  America  must  prop- 
erly be  attributed  to  four  men.  Philip  Embury  led  the 
way  in  New  York,  Thomas  Webb  in  New  Jersey  and 
Pennsylvania,  Robert  Strawbridge  in  Maryland,  and  Ptob- 
ert  Williams  in  Virginia  and  North  Carolina.  They 
were  all  local  preachers,  —  a  class  of  sub-pastors  in  the 
Methodist  economy,  that  have  been  remarkably  useful 
in  introducing  Methodism  into  regions  before  unvisited 
by  regular  itinerants,  —  effective  skirmishers  in  the  Meth- 
odist army.  The  history  of  initial  American  Method- 
ism is  chiefly  a  sketch  of  the  movements  of  these  men. 

On  a  fine  spring  day  in  the  year  17G0,  a  company  of 
emigrants  for  America  were  gathered  on  the  wharf  at 
Limerick,  Ireland.  They  were,  as  usual  in  such  groups, 
from  the  humble  class,  seeking  to  "  better  their  condi- 
tion "  in  the  promising  prospects  of  the  New  World. 
There  was  nothing  in  their  external  appearance  to 
attract  special  attention  from  a  looker-on.  A  few  of 
them  were  Methodists.  But  in  that  group  were  two 
personages,  Philip  Embury  and  Barbara  Heck,  who  were 
to  take  an  important  part  in  founding  Methodism  in 
the  American  Colonies,  —  he,  the  first  follower  of  Wes- 
ley to  preach  the  gospel  in  the  land  of  his  adoption  ;  to 
organize  the  first  class,  and  be  the  first  class-leader ;  to 
build  the  first  church,  constructing  the  pulpit  with  his 
own  hands,  and  preaching  its  dedication  sermon ;  —  she 


156     ■  AMERICAN  METHODISM. 

to  be  the  means,  by  her  rebuke  and  persuasion,  of  indu- 
cing him  to  begin  his  work,  and,  by  her  faith  and  zeal, 
of  inspiring  the  infant  band  of  Methodist  disciples  with 
courage  to  erect  the  first  church. 

Embury,  though  coming  from  Ireland,  was  not  Celtic 
in  his  origin.  His  ancestors  were  from  the  Palatinate, 
on  the  Rhine,  and  were  among  the  many  families  driven 
from  their  homes  by  the  violent  persecutions  of  Louis 
XIV.  to  find  refugee  on  some  foreisrn  soil.  A  few  of 
these  families  had  found  an  asylum,  and  located  in  small 
communities,  in  County  Limerick,  Ireland.  Here  they 
had  remained  for  half  a  century.  They  were  without 
pastors,  speaking  their  native  language,  and  had  become 
thoroughly  demoralized  in  their  lives.  In  this  state  they 
were  visited  by  Methodist  itinerants.  The  effect  of  the 
itinerant's  mission  among  them  was, —  what  was  not  un- 
usual,—  that  the  desolate  land  was  made  to  rejoice,  and 
the  wilderness  to  blossom  as  the  rose.  These  communi- 
ties —  Court  Mattrass,  Killiheen,  Balligarrane  —  became 
sober,  devout,  and  praying  people ;  and,  very  strangely, 
from  one  of  these  families,  driven  hither  by  the  bigoted 
Catholic  king  because  of  his  hatred  of  Protestantism, 
was  to  come  forth  a  young  man  that  was  to  be  the 
pioneer  of  the  most  numerous  and  vigorous  church  of 
Protestantism  in  the  Western  Hemisphere.  So  wonder- 
fully does  God  "  make  the  wrath  of  man  to  praise  him." 

Philip  Embury  was  one  of  the  early  converts  to  Meth- 
odism in  Belligarrane.  A  record  in  his  old  Bible  says 
that  he  was  converted  "  Christmas  Day,  Dec.  25,  1752." 
In  early  life  he  had  been  instructed  in  German  and 
English,  and  he  became  a  fair  scholar  for  one  in  his 
humble  life.  As  if  Providence  designed  him  to  be  the 
builder  of  the  first  material — as  well  as  spiritual — Meth- 


AMERICAN  METHODISM.  157 

odist  church  in  America,  he  learned  the  trade  of  a  car. 
penter. 

Embuiy  began  soon  after  his  conversion  to  officiate 
in  various  ways  for  the  religious  improvement  of  his 
neighbors,  —  first  as  a  class-leader,  and  then  as  a  local 
preacher.  He  was  very  highly  esteemed ;  and,  at  the 
time  he  embarked  for  America,  he  was  recognized  as 
quite  a  leader  in  the  Methodist  societies  of  the  commu- 
nities around  Court  Mattrass.  Many  of  his  Christian 
friends  came  to  Limerick  to  say  farewell,  and  receive 
his  parting  blessing. 

We  are  left  wholly  in  doubt  respecting  the  religious 
course  of  Embury  for  six  years  after  his  arrival  in  New 
York.  Any  opinion  about  it  is  only  conjectural.  The 
most  natural  one  is  that  he  began  to  preach,  or  at  least 
that  he  sought  in  some  social  way  to  aid  his  country- 
men who  emigrated  with  him  to  maintain  the  integrity 
of  their  Christian  life,  but  that  he  had  discontinued  his 
efforts  from  want  of  success.  It  is  quite  certain  that 
most  of  them  had  given  up  their  pretensions  to  religion, 
both  in  form  and  practice. 

The  name  of  Barbara  Heck  deserves  to  be  written 
among  the  first  on  the  scroll  of  honor  to  those  who  gave 
to  Methodism  an  American  history.  The  little  that  is 
recorded  concerning  her  is  enough  to  show  that  she  was 
a  woman  of  noble  mould,  both  in  mind  and  heart.  She 
was  a  cousin  of  Embury ;  and  amidst  the  religious  de- 
clension of  her  associates,  the  emigrants,  she  preserved 
her  devotional  spirit  and  Christian  faithfulness  unim- 
paired. For  six  years  her  righteous  soul  was  grieved 
that  so  many  of  them  departed  from  the  faith,  and  de- 
nied the  Saviour  they  had  professed  to  love. 

Aroused  at  last  by  the  increasing  sins  of  her  coun- 


158  AMERICAN  METHODISM. 

trjnnen,  she  hasteued  to  Embury ;  and,  flilling  on  her 
knees  before  him,  she  rebuked  him  for  his  past  neglect 
of  duty,  and  exhorted  him  to  begin  preaching,  saying, 
"  If  you  do  not,  we  shall  all  go  to  hell  together."  But 
he  replied,  "  I  have  neither  a  place  nor  a  congregation." 
Mrs.  Heck  would  not  be  denied,  and  said  to  him, "  Preach 
in  your  own  house  and  to  your  own  countrymen ; "  and 
she  went  out,  and  gathered  four  others  for  his  audience. 
To  this  small  company,  in  a  small  room,  Embury 
preached.  He  immediately  formed  a  class  of  those  pre- 
sent, and  became  the  class-leader.  Henceforth  the  class 
met  weekly,  and  he  continued  to  preach  frequently. 
This  was  the  commencement  of  organized  Methodism 
in  America.  How  unpretentious  and  unjDromising ! 
How  it  contrasted  with  the  introduction  of  the  other 
Protestant  sects  of  the  country  !  The  Pilgrims  came, 
seeking  a  land  they  knew  not  where,  bringing  their  7;as- 
ior,  and  rallying  around  him, — their  spiritual  leader.  The 
Dutch  brought  their  Dominie  Bogardus,  and  built  for  him 
a  church  where  they  all  worshipped.  The  emigrant  rep- 
resentatives of  the  English  Church  brought  their  rector, 
with  the  insignia  of  his  authority.  But  the  Methodist 
pioneer  began  his  mission  in  his  own  small  house,  with- 
out a  church  or  any  of  the  prestige  of  patronage.  He 
was  atbest  a  volunteer,  a  local  preacher,  —  and  a  carpen- 
ter. 

Embury  preached  frequently  to  the  company  that 
assembled  at  his  house.  But  the  little  room  became  too 
small  for  his  audience.  Soon  another  and  larger  place 
was  obtained,  and  the  expense  of  it  met  by  voluntary  con- 
tributions. This,  in  turn,  was  too  strait  for  the  crowd. 
Many  were  aAvakcncd  by  the  preaching,  and  converted. 
Embury  formed  another  class.    The  fame  of  his  meetings 


AMERICAN  METHODISM.  159 

was  "noised  abroad."  Their  interest  increased,  and  began 
to  attract  the  attention  of  the  city  towards  the  new  sect. 
Some  treated  the  feeble  band  with  contempt,  some  won- 
dered, others  severely  criticized ;  but  others  were  added 
to  their  number,  rejoicing  in  the  power  of  God  to  save. 

At  this  time  another  character  appeared  among  the 
infant  society,  —  one  who  would  add  to  its  future  pros- 
perity more  than  its  first  preacher.  Embury  was  a  good 
man,  but  he  lacked  some  qualities  necessary  to  make 
him  an  effective  and  great  leader.  His  talents  were  only 
fair.  He  was  retiring  in  his  habits,  sometimes  melan- 
choly, and  easily  disheartened.  He  was  faithful  as  a 
workman ;  but  he  needed  a  bolder  spirit  to  inspire  him 
in  perplexities,  —  one  of  greater  resolution  and  courage 
to  assume  the  responsibility,  and  direct  the  developing 
capacities,  of  the  growing  church.  Providence  sent  him 
such  a  man. 

One  day,  when  the  Methodist  company  were  assem- 
bled in  their  crowded  room  to  listen  to  the  plain  teach- 
ing of  their  acknowledged  spiritual  guide,  a  stranger 
appeared  among  them,  dressed  in  the  scarlet  uniform  of 
an  officer  of  the  king's  army.  His  presence  excited 
wonder,  suspicion,  and  alarm.  He  was  an  uncommon  per- 
sonage in  their  company.  "  All  eyes  were  upon  him. 
Had  he  come  to  persecute  them,  to  interrupt  their  re- 
ligious services,  or  prohibit  them  from  worshipping  ?  " 
They  looked  at  each  other  inquiringly.  Very  soon,  how- 
ever, their  suspicions  were  dispelled,  and  their  fears 
quieted.  As  the  fears  of  Ananias  were  allayed,  when 
told  to  go  to  Saul  of  Tarsus,  by  the  assurance,  "  Behold ! 
he  prayeth ; "  so  were  those  of  these  worshippers  when 
they  saw  this  officer  kneel  when  they  knelt,  and  sing 
most  lustily  when  they  sang.    He  had  come  to  join  with 


160  AMERICAN  METHODISM. 

them  in  their  devotions ;  and,  when  the  meeting  closed, 
they  greeted  him  as  a  brother  beloved. 

This  man  was  Captain  Thomas  Webb,  —  another  local 
preacher  among  them.  He  had  heard  of  the  struggling 
society  in  New  York,  and  had  come  from  his  residence 
in  Albany,  to  cheer  them  by  his  presence  and  his  word. 
The  important  part  that  he  took  in  the  origin  of  Meth- 
odism in  America  entitles  him  to  fm^ther  notice. 

Webb  had  been  for  a  number  of  years  an  officer  in 
the  British  army.  At  the  battle  of  Louisburg  and  the 
taking  of  Quebec,  he  lost  an  eye,  and  was  wounded  in 
the  arm.  It  was  about  eight  years  after  this  battle  that 
he  heard  Wesley  preach  at  Bristol.  The  year  before  his 
appearance  in  New  York,  he  had  joined  the  Methodist 
society,  and  been  licensed  to  preach  by  Weslej^  He 
subsequently  became  barrack-master  at  Albany,  and 
here  he  heard  of  the  little  Methodist  company  in  New 
York.  He  possessed  many  qualities  that  eminently 
qualified  him  for  an  effective  Methodist  evangelist. 
First  of  these  was  a  thorough  experience  of  the  work 
of  the  Spirit  in  his  own  heart.  "  His  evidence  of  the 
favor  of  God  was  so  bright  that  he  never  lost  a  sense 
of  that  blessed  truth, '  the  blood  of  Jesus  Christ  cleans- 
eth  from  all  sin.' "  He  had  great  decision  in  his  purpo- 
ses to  do  good,  and  great  activity  in  accomplishing  his 
purposes, —  qualities  that  were  very  important  in  a  leader 
at  this  juncture  in  Methodist  history.  He  was  also  gifted 
with  natural  eloquence.  Wesley  said  of  him,  "  He  is 
all  life  and  fire."  President  John  Adams,  who  heard  him 
while  attending  the  Continental  Congress  in  Philadel- 
phia in  1774,  described  him  as  "  the  old  soldier,  —  one 
of  the  most  eloquent  men  I  ever  heard  :  he  reaches  the 
imagination  and  touches  the  passions  very  well,  and  ex- 


AMERICAN  METHODISM.  161 

presses  himself  with  great  propriety."  Another  writer 
says,  "  They  saw  the  warrior  in  his  face,  and  heard  the 
missionary  in  his  voice.  Under  his  holy  eloquence  they 
trembled,  they  wept,  and  fell  down  under  his  mighty 
word."  What  was  not  least  in  his  qualifications  to  give 
aid  to  growing  Methodism,  he  felt  an  intense  interest  in 
its  success,  and  w\as  ready  to  consecrate  to  it  all  his  time, 
his  talents,  and  his  means. 

The  Lord  sent  Captain  Webb  to  New  York.  His 
natural  eloquence,  made  more  impressive  by  his  reli- 
gious fervor,  and  the  manifest  influence  of  the  Holy 
Spirit ;  the  novelty  of  a  preacher  in  regimentals,  for  he 
always  wore  his  uniform  in  the  pulpit,  —  drew  the 
people  in  crowds  to  hear  him. 

The  hired  room  was  soon  too  small  to  accommodate 
them ;  and  the  young  society  transferred  its  meetings  to 
a  larger  one, — a  "  rigging  loft "  in  William  Street.  "Even 
this  could  not  contain  half  the  people  that  desired  to 
attend  ; "  and,  what  was  of  more  value  than  simple 
hearers,  many  who  attended  were  converted,  and  united 
with  the  society. 

How  they  could  obtain  more  room  became  to  them 
a  serious  question.  Every  member  was  poor.  If  they 
gave  all  their  possessions,  real,  personal,  and  mixed,  in 
imitation  of  the  early  Christians,  their  aggregate  offer- 
ings would  hardly  be  sufficient  to  build  a  chapel. 

"  The  liberal  heart  deviseth  liberal  things,  and  by 
liberal  things  it  shall  stand."  The  generous  soul  of 
Barbara  Heck  saw  that  the  work  could  be  done.  "  Before 
Zerubbabel  the  mountain  would  become  a  plain."  She 
made  it  the  subject  of  special  prayer,  and  believed  that 
she  received  answer,  "  I  the  Lord  will  do  it."  She  pre- 
sented   to    the    society  a   plan  of  a  building  that  she 


162  AMERICAN  METHODISM. 

thought  the  spirit  had  daguerreotyped  on  her  mind,  and 
the  society  adopted  it.  Every  member  gave  largely 
according  to  his  means.  The  citizens  generally  sub- 
scribed liberally.  A  lot  was  obtained  on  John  Street, 
then  quite  up  town,  and  the  first  Methodist  church  in 
America  was  built.  Embury,  the  local  preacher  and 
carpenter,  constructed  the  pulpit  with  his  own  hands, 
and  preached  the  dedication  sermon,  Oct.  30,  1768. 

At  that  time  the  population  of  New  York  was  about 
twenty  thousand.  Since  then,  in  it  and  the  adjoining 
cities  of  Brooklyn  and  Jersey  City,  —  that  really  make 
one  city,  —  Methodism  has  dedicated,  on  an  average,  two 
churches  every  three  years,  down  to  the  present  time. 

Embury  was  the  local  preacher ;  Captain  Webb  was  the 
itinerant  He  went  out  on  Long  Island,  hired  a  "  preach- 
ing house  "  at  Jamaica,  and  twenty-four  persons  professed 
justifying  faith.  He  frequently  passed  through  New 
Jersey,  and  preached  in  its  principal  towns.  He  passed 
on  to  Philadelphia,  preached  in  another  "  sail  loft,"  and 
founded  Methodism  in  that  city.  He  introduced  it  in 
several  places  in  Delaware.  He  wrote  an  earnest  appeal 
to  Wesley,  requesting  him  to  send  missionaries  to  this 
country ;  and  when  they  arrived  in  Philadelphia,  where 
a  society  of  an  hundred  members  were  gathered,  he  was 
there  to  welcome  them.  He  knew  no  rest  in  the  work 
nearest  his  heart.  In  1772  he  visited  England,  and 
made  another  appeal  to  the  Wesleyan  Conference  for 
men ;  and  returned  with  the  two  that  were  sent.  He  con- 
tinued in  this  country,  devoting  his  time  with  great  zeal, 
itinerating  and  preaching,  till  near  the  beginning  of  the 
Revolutionary  War.     He  then  returned  to  England. 

In  determining  the  relative  influence  of  Captain  Webb 
in  initiating  Methodism  in  the   colonies,  we  think  all 


AMERICAN  METHODISM.  163 

will  agree  with  Dr.  Stevens,  that,  while  "  to  Embury 
unquestionably  belongs  chronological  ^^recedence  by  a 
few  months,  as  the  founder  of  American  Methodism,  to 
Webb  belongs  the  honor  of  a  more  prominent  agency 
in  the  great  event,  —  of  more  extensive  and  effective 
services." 

Another  "Methodist  fire"  broke  out  in  Maryland, 
through  the  agency  of  another  local  preacher,  who  was 
also  an  emigrant  from  Ireland.  Without  the  co-opera- 
tion or  knowledge  of  the  little  band  in  New  York, 
Robert  Strawbridge  began  to  preach  in  his  "own  house," 
in  Fairfax  County,  —  the  western,  backwoods  portion  of 
the  State.  The  flame  he  kindled  spread  more  rapidly 
than  the  one  in  New  York. 

We  confess  to  a  strong  attraction  towards  Strawbridge. 
He  led,  rather  than  was  pushed  on,  in  his  work.  He 
was  every  inch  of  him  a  true  Irish  Methodist  evangelist. 
He  "  wore  out,  rather  than  rusted  out."  He  had  many 
of  the  prominent  traits  that  often  distinguish  his  coun- 
trymen. He  was  "  generous,  energetic,  fiery,  and  versa- 
tile." Independent,  and  impatient  of  formal  restraints, 
he  cared  more  to  save  souls  than  to  provide  for  his  own 
household.  He  founded  Methodism  in  nearly  all  parts 
of  Maryland,  and  he  found  there  a  soil  giving  it  a  more 
rapid  growth  and  a  more  abundant  harvest  than  was 
found  in  any  other  portion  of  the  country. 

We  know  but  little  of  Strawbridge  before  he  emi- 
grated to  America.  Of  his  antecedents  and  history, 
however,  enough  is  known  to  inspire  confidence  in  his 
missionary  labors  here.  He  was  born  in  County  Leitrim, 
Ireland.  Persecution,  because  of  his  religious  zeal, 
drove  him  from  home  soon  after  his  conversion.  He 
then  went,  first  to  County  Sligo,  then  to  Cavan,  and  last 


164  AMERICAN  METHODISM. 

to  County  Armagh.  In  eacli  of  these  he  devoted  himself, 
and  was  very  successful,  as  a  local  preacher.  From  the 
last,  he  emigrated  with  his  young  wife  to  this  country, 
in  1764  or  1765.  lie  settled  on  "Sam's  Creek,"  Fred- 
erick County,  Md.  The  region  of  his  settlement 
was  new,  "  and  had  but  recently  been  reclaimed  from 
the  perils  of  savage  invasion.  He  opened  his  house  for 
preaching,  formed  in  it  a  Methodist  society,  and,  not 
long  after,  built  the  'log  meeting-house'  on  Sam's 
Creek,  about  a  mile  from  his  house.  It  was  a  rude 
structure,  twenty-two  feet  square,  .and,  though  long 
occupied,  was  never  finished." 

Strawbridge's  ardent  spirit  could  not  be  confined  to 
Sam's  Creek  nor  to  Frederick  County.  "He  became 
virtually  an  itinerant.  He  journeyed  to  and  fro  in 
Eastern  Maryland,  Delaware,  Pennsylvania,  and  North- 
ern Virginia,  preaching  with  an  ardor  and  a  fluency 
that  surprised  his  hearers,  and  drew  them  in  multitudes 
to  his  rustic  assemblies."  He  formed  societies  in  Balti- 
more and  Harford  Counties.  A  large  number  who  be- 
came native  preachers,  and  were  distinguished  in  the 
establishment  of  Methodism,  were  brought  to  the  knowl- 
edge of  Christ  through  his  instrumentality. 

His  name  appears  in  the  minutes  of  the  Conference 
in  1773  and  in  1775.  Why  he  then  retired  from  it  is  not 
certainly  known.  Dr.  Stevens  thinks,  "  that  his  Irish 
spirit  could  not  brook  the  stern  authority  of  Asbury 
and  his  British  associates,  especially  the  requirement 
which  they  and  their  party  so  strictly  enforced,  that  the 
administration  of  the  sacraments  by  Methodist  preach- 
ers should  be  suspended."  Strawbridge  had  for  some 
time  assumed  to  administer  the  sacraments  to  the 
societies  in  his  care.     He  retired  to  the  pastoral  charge 


AMERICAN  METHODISM.  165 

of  his  favorite  Sam's  Creek  society.  After  residing 
here  a  short  time,  a  liberal  friend  gave  him  a  life  inter- 
est in  a  flirm  in  Long  Green,  Baltimore  County ;  and  he 
removed  to  it.  He  continued  to  itinerate  and  preach 
until  1781,  when  he  died,  and  was  buried  by  his  son  in 
the  gospel,  Richard  Owen,  —  the  first  native  Methodist 
preacher  on  the  American  continent. 

Robert  Strawbridge  was  a  truly  great  man.  It  is 
probably  true,  that,  in  respect  to  carefulness  for  this 
world,  he  had  little  concern,  if  he  was  not  really  im- 
provident. He  was  always  poor.  His  neighbors,  in 
their  generosity,  cultivated  his  little  farm,  and  took  care 
of  his  family,  while  he  was  absent  preaching  the  Word. 
He  often  asked,  "  Who  will  keep  the  wolf  from  my  own 
door,  while  I  am  abroad  seeking  after  the  lost  sheep  ? " 
But  he  was  a  free  laborer ;  and  his  response  was,  "  The 
zeal  of  thine  house  hath  eaten  me  up."  This  was  his 
pardonable  infirmity,  —  much  more  so  than  if  he  had  re- 
strained the  word  of  the  Lord  to  seek  the  mammon  of 
unrighteousness. 

He  "  could  not  brook  the  stern  authority  of  Asbury  " 
respecting  the  sacraments.  This  did  not  arise  from 
weakness  or  wilfulness.  He  honestly  believed  that  he, 
to  whom  God  committed  the  ministration  of  the  word 
of  Christ,  ought  to  possess  the  power  to  convey  his 
symbols.  Nor  does  his  belief  appear  to  us  in  this  day 
strange  or  unreasonable.  Expediency  was  less  con- 
sulted by  him  than  divine  authority. 

We  admire  the  man,  —  his  noble,  irrepressible  spirit, 
his  untiring  zeal,  and  his  hearty  devotion  to  the  cause 
of  his  Master.  He  was  an  eloquent  speaker,  a  sweet 
singer,  a  good  expositor  of  the  Scriptures,  very  enter- 
taining in  social  conversation,  and   devoutly  religious. 


166  AMERICAN  METHODISM. 

He  awakened  a  deeply  religious  interest  in  all  the  re- 
gions round  about  him,  —  more  than  any  other  man  of 
his  times.  Besides  being  the  first  Methodist  preacher  in 
the  Middle  Colonies,  he  was  the  means  of  bringing  many 
hundreds  into  his  newly  organized  Methodist  societies. 

Such  was  the  double  initiation  of  Methodism  in  Amer- 
ica :  rather,  such  were  the  two  springs  from  which  it 
flowed  forth  to  Avater  the  coming  great  nation  of  the 
Western  world, —  one  of  them  breaking  out  in  the 
metropolis  of  the  land,  promising  also  to  be  the  metrop- 
olis of  the  world  (it  was  well  to  "  begin  at  Jerusalem  ") ; 
the  other  bursting  forth  in  the  backwoods  regions  of  a 
central  colony,  and  taking  various  directions,  westward, 
northward,  and  southward  ;  —  one  originating  from  the 
labors  of  the  conscientious,  diffident,  and  retiring  Em- 
bury ;  the  other  from  the  earnest  zeal  of  the  impetuous 
and  self-denying  Strawbridge.  We  shall  find  the  issues 
of  these  springs  moving  on,  coalescing,  widening,  and 
deepening,  until  they  have  covered  and  refreshed  the 
republic,  and  improved  the  religious  quality  of  the 
nation. 

It  could  not  be  expected  that  the  reception  of  Meth- 
odism in  New  York,  or  in  the  country  generally,  would 
be  very  cordial  or  appreciative.  The  truths  it  announced, 
the  religious  experience  it  professed,  and  its  confident 
way  of  putting  both  of  these,  would  not  please  the  ex- 
isting churches.  So  long,  however,  as  its  movements 
were  confined  to  the  small  house  of  Embury,  it  showed 
nothing  of  sufficient  importance  to  awaken  opposition ; 
and  the  young,  feeble  society  suffiired  nothing  from  any 
adverse  influences  to  its  prosperity.  But  when  it  began 
in  the  sail-loft,  and  only  a  part  of  the  crowd  that  came 
could  find  admittance,  and  especially  when  it  began  to 


AMEBIC  AX  METHODISM.  167 

be  noised  abroad  that  the  Methodists  were  about  to  build 
a  "  habitation  for  the  Lord,"  then  opposition  to  them  be- 
gan. One  of  the  first  trustees  of  the  church,  writing  to 
Mr.  Wesley,  says,  "  Before  we  began  to  talk  of  build- 
ing, the  Devil  and  his  children  were  very  peaceable ;  but, 
since  then,  many  ministers  have  cursed  us  in  the  name 
of  the  Lord,  and  labored  with  all  their  might  to  stop 
their  congregations  from  assisting  us.  But  He  that  sit- 
tetli  in  the  highest  laughed  them  to  scorn." 

The  walls  of  the  new  chapel  went  up ;  and  the  top 
stone  was  raised  with  the  shoutings  of  the  young  soci- 
ety. Many  of  the  citizens  sympathized  with  the  enter- 
prise, and  subscribed  liberally  towards  it.  Wakeley,  in 
his  "  lost  chapters "  of  Methodism,  gives  a  list  of  two 
hundred  and  fifty  names,  and  the  amount  each  sub- 
scribed to  the  work,  from  the  mayor  of  the  city  to  the 
poor  colored  servant  girl.  That  which  most  of  all  en- 
couraged the  struggling  society  was,  the  chapel  was  soon 
filled  with  earnest  and  attentive  worshippers. 

The  society  at  Sam's  Creek  had  comparatively  little 
opposition.  The  country  had  but  recently  been  opened 
for  the  peaceable  settlement  of  a  white  population.  Mr. 
Strawbridge's  log  chapel  was  the  "  cathedral "  of  the 
backwoods,  and  he  the  honored  "  bishop  "  of  this  new- 
region  diocese.  His  zeal  and  talents  made  him  in  great 
demand,  and  he  had  a  "  virgin  soil "  to  cultivate. 

We  have  said  that  Captain  Webb  introduced  Method- 
ism in  Philadelphia.  The  society  in  that  city  increased, 
so  that  in  1770  it  purchased  a  house  of  worship,  that 
has  been  well  known  since  as  "  Old  St.  George's,"  — 
the  mother  church  of  Methodism  there.  She  has  now  a 
large  family.  Methodism  has  more  churches,  and  a 
larger  membership,  in  Philadelphia  than  any  other  de- 
nomination. 


168  AMERICAN  METHODISM. 

The  increase  of  Methodism  in  New  York  and  Phila- 
delphia, and  the  desire  of  its  members  to  be  immedi- 
ately connected  with  Mr.  Wesley,  and  under  his  super- 
vision, induced  them  to  send  to  him  for  regularly  com- 
missioned itinerants.  "  We  want,"  said  one  of  the  offi- 
cers of  the  New- York  societ}^, "  an  able  and  experienced 
preacher,  —  one  who  has  both  gifts  and  graces  necessary 
for  the  work."  Though  preparing  for  the  erection  of 
the  new  "  Wesley  Chapel,"  they  were  still  worshipping 
in  the  rigging  loft.  He  says,  "  Our  house,  for  these 
six  weeks  past,  could  not  contain  half  the  people  :  send 
one,  at  once,  whose  heart  and  soul  are  in  the  work."  He 
says  also,  "  With  respect  to  money  for  the  payment  of 
the  preachers  over,  if  they  cannot  procure  it,  we  will 
sell  our  coats  and  shirts  to  procure  it  for  them." 

The  news  of  the  rapid  progress  of  Methodism  in  the 
colonies  was  quite  extensively  circulated  in  England, 
and  excited  great  interest  among  the  Wesleyans  there 
for  its  future  success. 

Wesley  waited  for  the  ensuing  Conference  before  he  re- 
sponded to  the  call  for  laborers  for  America.  Before  that 
Conference,  another  local  preacher  was  on  his  way  to  join 
in  the  toils  and  triumphs  of  the  distant  field.  Robert 
Williams  applied  to  Wesley  for  authority  to  preach  in 
the  colonies.  He  obtained  permission  on  condition  that 
he  Avould  be  subject  to  the  missionaries  that  were  about 
to  be  sent.  But  Williams  could  not  delay;  and  learning 
that  his  friend  Mr.  Ash  ton,  of  Ireland,  was  about  to  em- 
bark, he  hastened  to  the  port,  sold  his  horse  to  pay  his 
debts,  and,  carrying  his  saddle-bags  on  his  arm,  set  off  for 
the  ship,  with  a  loaf  of  bread  and  a  bottle  of  milk,  but 
with  no  money  for  his  passage.  Ashton  paid  his  passage, 
and  they  landed  in  New  York  before  the  arrival  of  Wes- 
ley's missionaries. 


AMERICAN  METHODISM.  169 

Williams  began  at  once  to  preach  in  the  new  chapel, 
and  became  noted  as  "the  first  Methodist  minister  in 
America  that  published  a  book,  the  first  that  married, 
the  first  that  located,  and  the  first  that  died."  He  had 
the  true  enthusiasm  and  courage  of  a  Methodist  pioneer. 

After  spending  a  short  time  in  New  York,  Williams 
joined  Strawbridge,  and  aided  him  for  a  while  in  spread- 
ing Methodism  over  Maryland.  He  then  directed  his 
way  southward,  and  introduced  it  into  Virginia.  He 
was  the  founder  of  Methodism  in  that  State.  The  first 
account  of  him  says,  that,  unannounced  and  unknown,  he 
stood  on  the  steps  of  the  Court  House  in  Norfolk,  and 
gathered  a  congregation  around  him  by  singing,  and, 
after  prayer,  began  to  preach.  The  audience  were  in 
doubt  respecting  him,  some  of  them  supposing  that  he 
was  mad,  and  went  away  declaring  they  had  never  heard 
such  a  man :  "  Sometimes  he  would  preach,  then  he 
would  pray,  then  he  would  swear  (referring  to  his  fre- 
quent use  of  the  words  "  devil "  and  "  hell"),  and  at  times 
he  would  cry."  But,  when  they  heard  him  again  the 
next  day,  they  had  a  better  opinion  of  him,  and  offered 
him  their  hospitalities. 

He  soon  formed  a  Methodist  society  in  Norfolk ; 
probably  the  first  in  the  State.  The  year  after  this,  he 
joined  the  Conference,  and  returned  again  to  Virginia. 

Methodism  found  but  few  sympathizers  in  this  coun- 
try among  the  ministers  of  other  denominations.  Some 
of  them  treated  it  with  contempt.  Others  spoke  of 
its  members  as  deluded  and  mistaken  zealots.  Many 
opposed  and  denounced  it.  Occasionally  one  appreci- 
ated its  mission,  and  encouraged  its  preachers.  WilHams 
found  such  a  man  in  Rev.  Devereaux  Jarratt ;  an 
apostolic  Churchman  in  Sussex  County,  Va.     This  de- 


170  AMERICAN  METHODISM. 

voted  minister  received  Williams  to  liis  house,  and  enter- 
tained him  for  a  week,  while  the  zealous  itinerant  was 
preaching  and  organizing  societies  in  all  that  portion  of 
the  country.  Williams  gathered  hundreds  into  these 
societies,  and  became  an  apostle  of  Methodism  in  that 
State.  His  success  was  so  great  that,  the  next  year,  over 
a  thousand  members  were  reported  to  Conference,  and 
five  preachers  were  appointed  to  Virginia  the  ensuing 
year.  Williams  entered  North  Carolina,  and  formed  a 
circuit,  extending  from  Petersburg  to  beyond  the  Roan- 
oke River. 

One  of  his  converts  was  the  famous  Jesse  Lee,  the 
pioneer  of  Methodism  in  New  England.  Asbury  said 
of  Williams,  after  his  death,  "  Perhaps  no  one  in  Amer- 
ica has  been  an  instrument  of  awakening  so  many  souls 
as  God  has  awakened  by  him."  He  married,  located 
near  Norfolk,  and  died  in  1775.  His  grave  is  unknown, 
but  his  memory  is  precious.  He  was  the  first  volunteer 
from  England  to  respond  to  the  call  for  help,  and  was 
not  inferior  to  his  associates  in  talents,  and  in  his  success 
in  initiating  Methodism  in  America. 

Other  men,  having  a  full  commission  from  Wesley  to 
supervise  and  extend  the  Methodistic  movement  in  this 
country,  are  now  to  be  introduced.  Their  experience 
and  their  energy  in  the  mission  to  which  they  were 
appointed  will  command  our  respect,  and  interest  us  in 
their  work.  But  we  cannot  fail  to  be  impressed  with 
the  remarkable  fact,  that  the  foundation  of  Methodism 
here  was  laid  by  four  local  preachers,  —  a  class  of  men 
who  have  been  signally  honored  of  God,  in  other  instan- 
ces than  this,  to  pioneer  and  to  precede  the  regular  itin- 
erants, and  to  introduce  Methodism  in  places  where  it 
had  been  before  unknown.     We  cannot  fail  to  award 


AMERICAN  METHODISM.  171 

them  the  credit  of  beginning  the  work  as  volunteers, 
without  any  promise  or  hope  of  pecuniary  reward  or 
the  temptations  of  worldly  aggrandizement,  and  the 
credit  of  giving  their  life  with  a  consuming  zeal  to  the 
enterprise  they  had  undertaken,  'The  names  of  Em- 
bury, Webb,  Strawbridge,  and  Williams  will  always  be 
sacredly  cherished  as  household  words  wherever  Meth- 
odism is  known,  and  will  be  intimately  associated  with 
its  initial  movements  in  America. 


CHAPTER    VII. 

AMERICAN  METHODISM.  — WESLEY'S  MISSIONARIES. 
"  Come  over  and  help  us." 

'T  was  natural  that  the  newly  initiated  and 
scarcely  formed  Methodist  societies  in  Amer- 
ica should  desire  the  aid  and  formal  recogni- 
tion of  Wesley.  Probably  most  of  their 
members  were  emio-rants,  who  knew  of  his 
paternal  relation  to  Wesleyanism  in  England. 
Their  infoncy  and  feebleness  would  dispose 
them  to  seek  the  support  and  nourishment 
of  the  parent.  Their  hope  of  enlargement  would  prompt 
them  -to  ask  co-operation  and  patronage. 

They  had  hardly  begun  service  in  the  rigging  loft, 
crowded  beyond  its  capacity,  when  they  said  to  Wesley, 
Send  us  "  an  able  and  experienced  preacher :  we  im- 
portune your  assistance."  They  multiplied  their  letters 
of  importunity.  They  assured  him  of  their  earnestness 
and  solicitude,  by  the  strongest  pledges  of  self-denial  to 
meet  the  expense  incurred  by  the  men  who  Avill  come. 
One  of  them  said,  "  if  it  were  necessary  to  pay  the  pas- 
sage of  the  missionaries,  they  would  sell  tlieir  coats  and 
shirts  to  do  it."  With  such  intense  desire  for  aid,  how 
gladly  and  thankfully  they  ^Yelcomed  the  missionaries 
when  they  arrived !  Let  us  look  in  on  the  Wesley  an 
Conference  at  Leeds,  England,  and  see  the  disposition 

172 


AMERICAN  METHODISM.  173 

of  the  Conference  in  respect  to  the  call  upon  them  to 
send  men  to  America. 

A  nobler,  purer-minded  company  of  men  had  not 
often  assembled  than  composed  that  body  of  devoted 
itinerants.  They  had  been  "  broken  in  "  to  the  work 
of  evangelism  by  sacrifices  and  self-denial.  Wesley, 
their  honored  father,  rose  and  announced  to  them,  "  We 
have  a  pressing  call  from  our  brethren  in  New  York 
(who  have  built  a  preaching-house),  to  come  over  and 
help  them.  Who  is  willing  to  go  ?  "  It  was  not  said, 
Can  we  possibly  spare  any  from  the  rapidly  extending 
work  at  home,  when  the  demand  here  for  increasing  labor- 
ers is  so  great  ?  It  was  not,  How  will  they  be  sup- 
ported in  the  colonies  ?  But  "  Who  is  willing  to  go  ? " 
It  was  an  extraordinary  question.  Wesley  was  ac- 
customed, with  a  military  directness,  to  say  to  each 
man,  "  Go ;  and  he  went."  With  cheerful  confidence 
they  confided  to  him  the  entire  direction  of  their  work, 
and  they  readily  obeyed  his  voice.  In  this  work  he 
would  not  assume  to  appoint :  he  asked  for  volunteers. 

The  mission  that  was  to  be  undertaken  was  not  simply 
a  voyage  of  thousands  of  miles,  which  at  that  day  was 
no  inconsiderable  enterprise.  It  was  to  separate  from 
brethren  to  whom  they  had  become  endeared  by  the 
strongest  ties  of  fraternal  attachment,  and  to  assume  re- 
sponsibilities in  a  new  land,  with  the  certainty  of  per- 
plexities and  trials  incident  to  the  duties  of  an  inlant 
church  in  an  untried  field.  It  is,  therefore,  not  surprising 
that  the  Conference  sat  for  a  while  in  silence,  and  no 
one  responded  to  the  call.  It  was  too  great  an  enter- 
prise to  be  undertaken  without  reflection  and  prayer. 
But  when  the  Conference  convened  the  next  morning, 
and  the  question  was  asked  again,  "  Who  will  go  ? "  it 


174  AMERICAN  METHODISM. 

was  promptly  answered.  Richard  Boardman  and  Joseph 
Pillmore  said,  "  Here  we  are :  send  us." 

But  this  was  not  all.  Here  were  the  men,  but  where 
were  the  means  ?  How  should  the  expense  be  paid  ?  It 
was  then  asked  further,  "  Can  any  thing  be  done  to  aid 
our  brethren  thither,  and  to  assist  the  feeble  society  in 
New  York  ?  "  How  strange  a  question  to  ask,  when  the 
Wesleyan  societies  were  over  twenty-five  thousand  dol- 
lars in  debt,  and  when  most  of  the  members  of  the 
Conference  had  remained  single  because  they  were  too 
poor  to  marry  !  But  Methodism  had  always  been  accus- 
tomed to  give  a  loaf  with  its  prayers  for  the  poor.  The 
response  of  the  Conference  was  as  heroic  as  it  was  gen- 
erous. They  said,  "  Let  ns  now  take  a  collection  among 
ourselves."  Was  there  ever  a  nobler  proposition  from  a 
company  of  unselfish  men  1 

They  sent  the  missionaries,  and  with  them  the  collec- 
tion o^  fifty  pounds  towards  the  erection  of  the  new 
chapel  in  New  York,  and  gave  tiaenty  pounds  for  the 
outfit  and  passage  of  the  evangelists  !  Three  hundred 
and  fifty  dollars,  in  a  Conference  collection  of  poor  Meth- 
odist preachers,  for  a  mission  in  America !  Truly  they 
were  the  worthy  progenitors  of  men  who,  a  few  years 
later,  in  the  same  city  of  Leeds,  organized  the  grandest 
missionary  association  in  the  Protestant  world  ! 

llichard  Boardman  was  the  senior  of  the  two  vol- 
unteers for  America.  He  had  been  an  itinerant  about 
six  years.  Wesley  says  he  was  "  a  pious,  good-natured, 
sensible  man,  greatly  beloved  by  all  who  knew  him." 
Asbury's  estimate  of  liiui  is,  "  a  kind,  worthy,  loving 
man,  truly  amiable  and  entertaining,  and  of  a  child-like 
temper."  He  made  preparations  to  embark  immediately 
for  America.     An  interestimi;  incident  is  narrated  con- 


AMERICAN  METHODISM.  175 

nected  with  his  preaching  at  the  village  of  Monyash, 
on  his  journey  to  Bristol  to  embark.  His  text  was  the 
prayer  of  Jabez,  1  Chron.  iv.  9,  10.  In  his  rustic  assem- 
bly was  a  3^0 ung  woman  who  was  awakened  by  his  ser- 
mon and  converted.  Some  years  after,  she  married ;  and, 
in  grateful  remembrance  of  the  sermon  of  Boardman 
and  of  her  espousals  to  Christ,  she  called  her  first  child 
"  Jabez."  That  child  became  the  famous  Jabez  Bunt- 
ing, —  a  name  illustrious  in  the  history  of  Wesleyan 
Methodism. 

Joseph  Pillmore,  the  associate  of  Boardman,  had  been 
educated  at  Wesley's  Kingswood  Schoal,  and  had  been 
in  the  itinerancy  four  years.  "  He  was  a  man  of  good 
courage,  commanding  presence,  much  executive  skill, 
and  ready  discourse."  The  missionaries,  after  a  tempest- 
uous passage  of  nine  weeks,  landed  at  Gloucester  Point, 
below  Philadelphia,  Oct.  24,  1869. 

The  Methodists  of  the  city  had  heard  of  their  coming, 
and  were  prepared  to  receive  them  with  open  arms  and 
loving  hearts.  With  true  Methodist  zeal,  they  began 
preaching  at  once  in  the  open  air.  Pillmore's  first  ser- 
mon was  from  the  steps  of  the  State  House ;  and,  soon 
after,  he  took  his  stand  on  the  stage  prepared  for  the 
race-course,  and  discoursed  to  four  or  five  thousand  peo- 
ple. Methodism  had  at  that  time  about  a  hundred  mem- 
bers in  Philadelphia. 

Leaving  Pillmore  in  that  city,  Boardman,  who  had 
been  named  Wesley's  "  assistant "  in  America,  went  to 
New  York,  preaching  in  different  places  on  his  way 
thither,  through  New  Jersey.  He  had  a  hearty  recep- 
tion from  the  members  at  "  Wesley  Chapel."  Writing 
back  to  Wesley,  he  says,  *'  Our  house  contains  about 
seventeen  hundred  people.     About  a  third  part  of  those 


176  AMERICAN  METHODISM. 

who  attend,  get  in  :  the  rest  iire  glad  to  hear  without. 
There  appears  such  a  willingness  in  the  Americans  to 
hear  the  Word  as  I  never  saw  before."  From  this  it 
appears  that  Methodism  had  become  quite  an  attraction 
in  the  cosmopolitan  city. 

The  society  of  Wesley  Chapel  immediately  made  pro- 
vision for  the  support  of  its  preachers,  and  resolved  that 
each  one  should  receive  three  guineas  a  quarter  for  cloth- 
ing !  Probably  it  was  expected  that  they  would  "  board 
round  "  for  food.  That  which  most  of  all  else  cheered 
the  young  church  in  New  York  was  the  "  great  awak- 
ening "  that  followed  the  advent  of  the  missionaries. 
The  members  in  society  were  greatly  increased.  Among 
these  converts  was  John  Mann,  who  afterward  became 
a  preacher  of  censiderable  ability,  and  "supplied  the 
pulpit  in  New  York  during  the  Eevolutionary  War," 
while  the  British  held  possession  of  the  city. 

The  missionaries,  besides  alternating  their  labors  every 
few  months  between  the  two  cities,  extended  them  to 
other  places.  Pillmore  went  to  Baltimore,  and  preached 
there,  '•  standing  on  the  sidewalk; "  and  "  was  heard  with 
much  interest."  They  wrote  to  Wesley  to  send  more 
men  to  their  assistance,  assuring  him  that  "  they  need 
not  be  afraid  of  wanting  the  comforts  of  life  ;  for  the 
people  are  very  hospitable  and  kind." 

Wesley's  comprehensive  vision  already  saw  great 
promise  in  the  opening  prospect  of  American  Method- 
ism. The  frequent  letters  that  he  received  from  this 
side  of  the  ocean,  intensified  his  interest  in  the  Ameri- 
can work.  Boardman  reported  to  him  that  there  were 
already  over  three  hundred  members  in  the  societies, 
and  Wesley  could  not  resist  the  appeals  for  more  men. 
At  the  Conference  in  1771,  he  said, "  Our  brethren  in 


AMERICAN  METHODISM.  177 

America  call  aloud  for  help  :  who  are  willing  to  go  over 
and  help  them  ? "  The  minds  of  the  Wesleyan  itiner- 
ants had  also  become  interested  in  the  American  mis- 
sion, and  five  responded  to  the  call.  Two  of  the  re- 
spondents only  could  be  spared.  Francis  Asbury  and 
Richard  Wright  were  chosen.  The  former  was  to  be- 
come the  great  apostle  of  Methodism  on  the  Western 
Continent. 

For  more  than  forty  years,  Asbury  was  the  pre-emi- 
nent man  in  American  Methodism.  In  legislative  wis- 
dom and  executive  talent,  in  itinerant  activity  and 
magnanimity  of  soul,  in  a  thorough  knowledge  of 
human  character  and  an  ardent  devotion  to  the  cause 
of  his  Saviour,  he  has  had  very  few  rivals.  We  doubt 
if  he  ever  had  a  superior.  His  future  life,  as  the  pioneer 
and  leader  of  Methodism,  will  bring  him  frequently 
before  us.  Let  us,  then,  briefly  ask.  Who  was  Francis 
Asbury  ? 

His  father  was  an  intelligent  peasant  of  Staffordshire, 
and  farmer  and  gardener  to  two  of  the  richest  flimilies 
of  the  parish  where  he  lived.  The  death  of  Francis's 
only  sister  led  his  mother  to  a  religious  life,  and  to 
training  him,  her  only  son,  with  great  religious  care. 
He  was  early  sent  to  school,  and  obtained  a  respectable 
education  for  one  in  his  circumstances  of  life.  He  was 
awakened  to  see  his  condition  as  a  sinner,  and  began  to 
lead  a  life  of  prayer,  when  only  fourteen  years  old.  He 
sought  opportunity  to  hear  many  of  the  leaders  of  Calvin- 
istic  Methodism,  and  had  a  strong  love  for  reading  their 
books.  The  Wesleyan  Methodists  made  a  "  great  stir  " 
in  Staffordshire,  and  were  '•  everywhere  spoken  against." 
He  asked  his  mother,  "  Who  and  what  were  the  Meth- 
odists ? "     He  went,  by  her  advice,  to  Wednesbury  to 


178  AMERICAN  METHODISM. 

hear,  and  was  favorably  impressed  by  them.  He  said, 
"  The  people  were  so  devout,  men  and  women  kneeling 
down,  saying  'Amen.'  It  is  certainly  a  strange  way,  but 
the  best  way."  Their  preaching  led  him  soon  after  to 
the  full  knowledge  of  Christ,  while  praying,  in  company 
with  a  few  others,  in  his  father's  barn. 

After  his  conversion,  he  began  to  exhort,  and  hold 
meetings,  in  his  father's  house,  and  presently  to  preach 
in  the  Methodist  chapels.  "  Several  professed  to  find 
peace  through  his  labors."  Thus  he  continued,  widen- 
ing his  circuit,  and  preaching  four  or  five  times  a  week, 
until  he  was  twenty-one  years  old.  He  was  then  re- 
ceived into  the  itinerant  ministry.  Five  years  after,  he 
was  appointed  by  Wesley  a  missionary  to  America. 

The  subject  of  devoting  his  life  to  the  interest  of 
Methodism  in  America  was  not  new  to  Asbury,  at  the 
Conference  where  he  was  appointed  to  it.  He  had 
heard  of  the  success  of  Boardman  and  Pillmore,  and  his 
mind  had  been  impressed  that  it  was  his  duty  to  join 
them.  This  impression  became  a  deep  conviction ;  and, 
when  Wesley  called  for  volunteers,  he  w\as  the  first  to 
respond.     Henceforth  his  heart  was  in  America. 

He  made  a  short  preaching  tour  on  the  circuits  where 
he  had  labored.  He  visited  his  parents;  and  with 
mutual  tears,  and  confessions  of  faith  in  God  and  the 
worthiness  of  his  mission,  they  bade  each  other  fare- 
•well ;  and  he  hastened  to  Bristol  to  take  ship  for  his 
distant  field  of  labor.  Here  he  met  his  associate, 
Wright,  a  young  man  who  had  been  but  one  year  in 
the  ministry,  and  who  appears  to  have  proved  of  but 
•little  importance  —  especially  compared  with  Asbury — 
in  affecting  the  future  extension  and  destiny  of  Meth- 
•.odism  in  America. 


AMERICAN  METHODISM.  179 

The  faith  of  the  early  itinerants  in  the  care  of  God 
for  their  temporal  necessities  was  often  put  to  the  test. 
They  went  out  without  "  scrip  or  purse,"  and  trusted 
"the  Lord  would  provide."  When  Asbury  reached 
Bristol,  he  had  not  a  penny  in  his  pocket.  "  Yet,"  he 
writes,  "  the  Lord  soon  opened  the  hearts  of  friends, 
who  supplied  me  with  clothes  and  ten  pounds."  His 
voyage  taught  him  something  of  the  hard  experience 
he  was  to  find  in  his  future  itinerancy.  "  He  had  but 
two  blankets  for  his  bed,  and  slept  with  them  on  the 
hard  boards."  His  mind  was  wholly  absorbed  by  his 
mission  to  the  New  World.  At  times,  his  solicitude 
affected  him  with  fear  of  his  success ;  but  he  found  assur- 
ance and  hope  in  saying,  "  I  am  convinced  that  I  am 
doing  the  will  of  God." 

The  missionaries  reached  Philadelphia,  "  and  were 
brought  in  the  evening  to  a  large  church,  where  they 
met  a  considerable  congregation.  .  .  .  The  people  looked 
on  them  with  pleasure,  hardly  knowing  how  to  show 
their  love  sufficiently ;  bidding  them  welcome  with  fer- 
vent affection,  and  receiving  them  as  angels  of  God." 

This  church  was  "  Old  St.  George's."  The  Methodists 
in  Philadelphia,  until  1770,  had  worshipped  where  they 
could,  —  some  of  the  time  in  private  houses  or  in  a 
rigging  loft.  In  that  year  they  purchased  this  build- 
ing. It  had  been  originally  built  by  a  German-Re- 
formed Society;  but  its  projectors  failed,  and  the 
Methodists  bought  it.  Though  "for  a  long  time  it  was 
unfinished  and  unfurnished,"  with  plain  boards  for  seats, 
it  was  "  like  a  cathedral "  to  the  zealous  society  of  Meth- 
odists that  worshipped  in  it.  A  little  later,  "it  was 
floored  from  end  to  end,  and  more  comely  seats  were 
put  in,  with  a  new  pulpit,  like  a  tall  tub  on  a  post."     Still 


180  AMERICAN  METHODISM. 

later,  another  and  more  fitting  pulpit  was  built.  "  The 
house  was  not  plastered  till  Dr.  Coke  came  to  America, 
and  the  Methodists  were  organized  into  a  church." 
Yet  this  rude,  barn-like  structure  was  a  temple  of 
beauty  to  the  earnest,  humble,  Methodist  worshippers. 
Many  redeemed  ones  found  it  a  Bethel,  or  gate  of 
heaven,  —  a  palace  of  delight  to  their  souls.  "  It  was 
for  nearly  fifty  years  the  largest  place  of  worship  that 
the  Methodists  had  in  America." 

It  is  not  our  purpose  to  write  "  Asbury's  journal," 
although  the  history  of  his  labors  for  a  few  years  com- 
prehends much  of  the  real  progress  of  Methodism  at 
that  time.  Having  been  refreshed  in  spirit  by  his  re- 
ception from  the  society,  and  the  interest  shown  in  his 
preaching  in  Philadelphia,  he  started  for  New  York, 
preaching  through  New  Jersey  and  on  Staten  Island. 
He  arrived  in  New  York  the  12th  of  November, 
and  immediately  began  to  preach  in  Wesley  Chapel. 
Thenceforth  his  ministrations  are  frequent,  —  almcst 
daily. 

Asbury  was,  from  principle  and  from  preference,  an 
itinerant,  —  a  true  disciple  of  Wesley.  He  could  not  be 
satisfied  to  confine  his  labors  to  the  city.  His  "  roving 
spirit,"  as  they  called  it,  was  not  pleasant  to  some  of 
the  members  of  the  society  in  New  York,  or  to  Board- 
man,  whom  he  found  there.  But  he  branched  out.  His 
courage  sustained  his  purpose;  and  he  visited  Staten 
Island  and  Westchester  County,  and  scattered  the  word 
of  life  among  the  people.  In  both  of  these  regions  he 
gathered  men  and  women  into  societies  that  have  had 
an  abiding  fiime  in  the  history  of  Methodism.  The  love 
of  expansion  was  the  ruling  passion  of  his  life.  He 
breathed  his  own  spirit  into  his  fellow-laborers  to  such 


AMERICAN  METHODISM.  181 

an  extent  as  to  partially  affect  all  their  movements. 
Itinerancy  became  the  rule ;  location,  the  exception. 

Asbury  met  Boarclman  in  Philadelphia  the  March  fol- 
lowing, and  they  mapped  out  the  work  for  a  systematic, 
comprehensive,  itinerancy.  The  plan  adopted  for  the 
ensuing  year  seems  like  the  appointments  of  a  limited 
Conference,  with  Wesley  at  the  head.  Boardman  was 
to  visit  Boston ;  Fillmore  was  assigned  to  Virginia ; 
"Wright  was  to  go  to  New  York  ;  and  Asbury  was  to  be 
in  and  about  Philadelphia.  These  cities  were  to  be  the 
nuclei  of  great  circuits,  embracing  provinces.  Asbury 
wrote,  "  I  hope  that,  before  long,  about  seven  preachers 
of  us  will  spread  over  seven  or  eight  hundred  miles." 
His  hopes  were  very  soon  more  than  realized.  He  was 
fast  becoming  the  ruling  spirit  among  both  preach- 
ers and  people.  He  was  inspiring  them  by  his  example, 
by  comprehensive  plans,  by  unwearied  industry,  and  by 
a  hearty  evangelical  itinerancy. 

In  the  autumn  of  1772,  Wesley  appointed  Asbury 
his  assistant,  or  superintendent  of  the  Methodist  socie- 
ties in  America.  It  increased  his  responsibility,  but  it 
did  not  diminish  his  zeal.  He  had  his  appointment  in 
Philadelphia ;  but  we  find  him  soon  after  wending  his 
w^ay  southward  into  Maryland,  and  making  Baltimore 
the  headquarters  of  a  vast  circuit.  He  was  greatly 
cheered  by  the  work  of  God  in  all  that  region.  If  New 
York  was  entitled  to  precedence  in  time,  as  the  place 
where  Methodism  began  on  the  continent,  Maryland 
very  soon  took  the  van  in  the  number  of  its  converts,  — 
a  place  of  honor  that  she  has  continued  to  hold.  When 
Asbury  visited  that  State,  the  fields  were  white  for  the 
harvest.  Strawbridge  and  Williams,  with  a  few  native 
preachers  that  they  had  commissioned,  had  made  Mary- 


182  AMERICAN  METHODISM. 

land  and  a  part  of  Virginia  to  begin  "  to  bud  and  blos- 
som as  the  rose."  Among  the  converts  of  these  men 
were  a  few  in  high  social  position,  eminent  men  in  the 
communities,  who,  having  embraced  the  Saviour,  made 
their  houses  the  w^elcome  homes  and  preaching  places 
for  the  itinerants. 

Methodism  has  always  proved  by  its  history  the  truth 
of  a  great  maxim  in  political  economy,  that  the  supply 
will  be  in  proportion  to  the  demand.  This  has  been 
especially  true  in  respect  to  the  number  and  quality  of 
its  ministers.  It  may  have  arisen  from  the  encourage- 
ment given,  by  the  regular  itinerants,  for  every  young 
convert  of  respectable  talents  and  piety,  to  "  improve  " 
his  gifts ;  or  it  may  have  come  from  the  peculiarly  social 
character  of  the  devotional  services  of  Methodism,  in- 
spiring confidence  in  all  its  members ;  or  it  may  be  the 
result  of  their  thorough  religious  experience,  awaking 
solicitude  for  the  salvation  of  men.  Whether  from 
either  or  all  of  these  causes,  it  is  historically  true,  that, 
in  every  period  of  Methodism,  the  more  abundant  its 
successes,  the  more  numerous  have  been  the  offerings 
of  devoted  and  capable  young  men  to  engage  in  its 
ministry.  This  was  remarkably  true  in  Maryland  and 
Virginia.  Within  five  years  of  its  history,  a  number  of 
ardent  spirits  were  beginning  to  move  to  and  fro,  preach- 
ing the  "  good  tidings  of  the  kingdom."  For  the  first 
fifteen  or  twenty  years  of  the  Methodist  movement  in 
this  country,  this  region  seems  to  have  been  the  princi- 
pal nursery  to  prepare  native  preachers  for  the  wide- 
spreading  mission  of  Methodism.  Some  of  these  preach- 
ers became  eminent  men,  leading  in  the  front  ranks  of 
the  advancing  militant  church. 

One  cannot  f\xil  to  find  in  this  rapid  increase  of  native 


AMERICAN  METHODISM.  183 

preachers,  a  providential  interposition  for  an  emergency 
that  was  soon  to  arise  in  the  history  of  Methodism. 
They  would,  it  is  true,  furnish  what  was  greatly  needed, 
the  men  to  supply  the  increasing  circuits  that  were  organ- 
ized. But  there  would  soon  come  a  crisis,  when,  but  for 
them,  the  whole  work  would  cease.  In  three  or  four  year.3 
all  of  Wesley's  missionaries,  except  Asbury,  deserted  the 
societies,  and  returned  to  England.  The  Revolutionary 
War  drove  them  away.  The  native  helpers  were  ready 
to  fill  their  places,  and  assume  the  responsibility  of 
guiding  the  young  church  through  the  perilous  times. 

We  have  said  that  Asbury  went  to  Baltimore.  Hith- 
erto Methodism  had  hardly  a  place  in  that  city,  —  a 
city  that  has  since  been  known  as  one  of  its  strong 
citadels.  Strawbridge,  Williams,  and  Pillmore  had  con- 
fined their  labors  more  to  the  rural  regions,  and  had' 
been  eminently  successful;  but  they  had  been  but 
rarely  in  the  city.  Occasionally  they  had  preached  in 
its  market-place  and  in  the  streets;  hardly  a  house 
was  opened  to  them  for  preaching  or  as  guests.  A  few 
had  been  awakened  and  converted.  Organized  Method- 
ism in  Baltimore  was  very  crude.  Asbury's  arrival  was 
a  signal  for  change.  Houses  were  ojDcned  to  him :  he 
was  kindly  entertained.  A  more  capacious  "sail-loft" 
was  furnished  him  for  preaching,  free  of  charge,  and 
this  was  soon  filled  to  overflowing.  Methodism  began 
to  take  form,  and  to  find  a  permanent  place  in  Baltimore. 
They  needed  a  good  executive  leader;  and  Asbury 
was  the  man.  He  distributed  the  society  into  classes^ 
appointed  leaders,  arranged  for  them  to  meet  weekly, 
and  henceforth  the  movement  of  Methodism  in  that 
city  was  onward. 

Baltimore,  too,  needed  a  chapel.     The  necessity  for 


184  AMERICAN  METHODISM. 

it  was  imperative,  and  Asbury  prepared  to  build  one. 
In  November,  the  zealous  "  band  "  laid  the  foundations 
for  a  new  church,  on  Strawberry  Allej^,  on  Fell's  Point. 
It  is  now  standing,  "  the  only  original  edifice  of  the 
kind,  of  religious  denomination,  in  the  city."  It  is  now 
used  by  the  colored  people. 

The  next  spring,  another  was  begun  in  Lovely  Lane. 
The  ensuing  fall.  Captain  Webb  wrote  to  Asbury,  that 
"  it  was  so  far  finished  by  the  middle  of  October  that 
he  preached  in  it."  Both  of  these  churches  were  very 
unpretentious  in  their  appearance.  The  notions  of 
Methodists  in  those  days  did  not  allow  of  much  orna- 
ment in  dress,  equipage,  or  churches.  Though  later  than 
New  York  or  Philadelphia  in  building,  Baltimore  had 
now  taken  the  advance,  and  had  two  churches  to  one  in 
either  of  these  cities.  It  has  kept  the  advance  to  this 
da}^,  and  has  more  Methodist  churches,  in  proportion  to 
its  population,  than  any  other  cit}^  on  the  continent. 

An  illustration  of  the  extent  of  labor  of  a  Methodist 
preacher,  in  primitive  times,  is  found  in  Asbury's  circuit 
around  Baltimore.  It  extended  two  hundred  miles,  and 
had  twenty-four  regular  appointments  in  three  weeks ! 
He  introduced  into  it  several  local  preachers  and  ex- 
horters. 

In  those  times,  too,  they  expected  and  labored  for 
demonstrative  fruits  at  every  meeting.  Each  class- 
meeting  and  prayer  meeting  and  preaching  service  was 
looked  to  as  a  season  for  the  divine  presence,  when  believ- 
ers would  be  comforted  and  edified,  or  sinners  converted. 
But  the  great  occasion  of  all  others  was  the  quarterly 
meeting.  Although  the  services  at  this  meeting  were 
in  part  advisory  or  executive,  they  were  mostly  devo- 
tional, and  they  were  anticipated  as  a  religious  festival 


AMERICAN  METHODISM.  185 

The  people  came  from  great  distances  to  enjoy  tlie 
spiritual  festivities.  The  hospitality  of  the  community 
where  the  meeting  was  held  w^as  taxed,  and  every  en- 
tertainment furnished  for  its  guests  that  a  generous 
Christian  hand  could  supply.  Asbury  always  attached 
great  importance  to  the  quarterly  meetings.  He  saw  in 
them — what  camp  meetings  have  become  in  later  times 
—  a  strong  connecting  bond  to  hold  in  sympathy  and 
fellowship  the  Methodists  of  a  large  extent  of  country. 
They  have  always  been,  in  regions  where  the  popula- 
tion was  sparse  and  Christian  intercourse  unfrequent, 
great  jubilant  seasons  in  Methodism. 

The  "V^esleyan  Conference  w^as  appealed  to  for  further 
assistance  for  American  Methodism.  More  men  were 
asked  for.  Captain  Webb  appeared  at  the  Conference, 
held  again  in  Leeds,  and  made  the  appeal  in  person. 
The  good  soldier's  heart  was  bound  up  in  the  success 
of  the  cause,. and  he  would  not  be  denied  his  request. 
He  saw,  with  a  far-reaching  vision,  the  great  destiny 
of  this  country,  and  the  prominent  part  that  Methodism 
ought  to  take  in  forming  that  destiny.  Tradition  says 
that  he  asked  to  have  two  of  the  ablest  men  of  the 
Conference  sent  here;  and,  when  his  request  was 
refused,  he  went  before  the  Conference,  and  delivered 
an  address,  with  such  fervor  and  eloquence  that  the 
whole  assembly  were  moved  by  his  appeals.  Charles 
Wesley  set  him  down  as  fanatical ;  but  John  Wesley, 
and  most  of  the  Conference,  understood  him  better,  and 
appreciated  the  greatness  of  his  soul.  They  were  now 
ready  to  respond  to  his  case.  The  year  before,  the 
Wesleyan  Conference  had  recognized  the  work  in  Amer- 
ica as  a  part  of  its  own,  and  reported  the  number  of  its 
members  and  the  preachers  that  were  engaged  in  it 


186  AMERICAN  METHODISM. 

They  felt  now,  more  than  ever,  their  obhgations  to 
meet  the  demand;  and  another  pair  of  preachers  — 
Thomas  Rankin  and  George  Shadford  —  were  sent 
hither,  —  the  former  to  be  Wesley's  general  assistant, 
in  the  place  of  Asbury. 

Why  Mr.  Asbury  was  displaced,  and  Rankin  appointed 
"assistant,"  is  a  matter  of  conjecture.  It  is  hardly 
enough  to  say,  that  it  was  because  he  was  four  years 
Rankin's  junior  in  the  ministry:  Mr.  Wesley  was  more 
accustomed  to  regard  qualifications  than  age;  and  Asbury 
was  not  so  young  as  to  be  a  novice.  We  think  it  more 
likely  that  Asbury's  rigid,  almost  military,  discipline 
had  created  some  disaffection  in  the  societies,  and 
that  his  co-laborers.  Board  man,  Fillmore,  and  Wright, 
had  regarded  him  with  some  disfavor  on  this  account. 
Probably,  too.  Captain  Webb,  though  a  soldier,  in  his 
intense  enthusiasm  for  the  progress  of  the  cause,  did 
not  wholly  agree  with  Asbury's  rigorous  notions,  and 
tliat  representations  from  the  others,  through  him,  in- 
duced Wesley  to  make  the  change. 

His  successor  was  not  a  man  inclined  to  be  less  severe 
than  Asbury.  Perhaps  Wesley  supposed  that  a  change 
of  administration  would  relieve  the  disaffection,  and 
therefore  appointed  Rankin.  Asbury  showed  the  mag- 
nanimity and  purity  of  his  heart,  by  receiving  Rankin 
cordially,  and  co-operating  earnestly  with  him  in  the 
execution  of  his  plans. 

Rankin  was  a  Scotchman,  with  all  the  stateliness  and 
firmness  of  his  nationality.  He  had  been  in  the  Con- 
ference eleven  years.  He  had  a  sound  religious  expe- 
rience, and  had  been  very  successful  on  the  circuits  he 
had  travelled.  He  was  esteemed  as  a  man  of  good 
parts,  and,  withal,  a  thorough  disciplinarian.     This  last 


AMERICAN  METHODISM.  187 

qualification  would  suit  Wesley ;  for,  though  he  might 
wish  to  quiet  any  disaffection  among  preachers  or  peo- 
ple, he  could  have  no  thought  of  lowering  the  standard 
of  discipline, 

Shadford  w\as  different  from  Rankin  ;  not  less  pious, 
but  of  very  cheerful,  easy  manners.  He  had  been 
only  four  years  in  the  itinerancy.  He  received  his 
appointment  with  cheerfulness ;  and,  the  ensuing  spring, 
both  the  missionaries  left  England,  with  Captain  Webb 
and  his  wife,  for  their  distant  field.  Asbury  was  in 
Philadelphia  to  meet  and  welcome  them,  as  he  says, 
"  to  his  great  comfort." 

Every  thing  in  American  Methodism,  under  the  ad- 
ministration of  Wesley's  evangelists,  took  the  form  of 
the  Wesleyan  type.  English  precedent  was  not  only  an 
example,  but  authority.  Immediately  after  Rankin's 
arrival,  it  was  decided  to  call  a  Conference.  This  was 
Wesleyan.  The  manner  of  conducting  its  business,  in 
the  form  of  question  and  answer,  was  strictly  after  the 
home  pattern,  —  the  same  that  Wesley  had  adopted 
from  the  beginning.  There  was,  however,  more  freedom 
in  the  discussion  of  questions,  and  more  individual 
liberty  in  their  decisions.  In  the  Wesleyan  body,  after 
free  expression  of  opinion  by  its  members,  the  decision 
of  all  matters  was  wholly  with  Wesley.  He  was  more 
than  umpire :  he  was  authority.  At  their  first  Confer- 
ences, Wesley's  "  assistants  "  preserved  a  shadow  of  his 
authority.  But  the  nature  of  the  work,  the  equality 
of  the  preachers,  and  the  democratic  spirit  of  the 
country,  soon  made  an  American  Conference  a  real 
deliberative  body,  where  every  member  had  an  equal 
voice,  and  its  decisions  the  conclusions  of  a  majority. 

The  first  Conference  assembled  in  Philadelphia,  July 


188  AMERICAN  METHODISM. 

14,  1773.  There  were  ten  members  present,  —  the 
same  number  that  formed  the  first  Wesleyan  Confer- 
ence in  England  twenty-nine  years  before.  All  the 
members  were  from  Great  Britain.  There  were  re- 
ported eleven  hundred  and  sixty  members  in  the  soci- 
ety. It  lasted  three  days.  The  most  important  part 
of  its  deliberations  w^as  to  secure  a  thorough  administra- 
tion of  Wesley's  rules  in  the  societies,  and  an  efficient 
itinerancy  in  the  preachers.  It  was  found,  that,  in  many 
of  the  societies,  there  had  been  no  strict  division  of  the 
members  into  classes,  and  that  some  of  the  preachers 
were  inclined  to  localize  their  labors.  The  movement 
of  the  Conference  to  correct  these  evils,  in  which  Asbury 
and  Rankin  agreed,  was  a  very  important  one.  Asbury 
saw,  that,  if  they  were  not  corrected  at  once,  it  might 
soon  be  too  late  to  correct  them  at  all,  and  they  would 
affect  disastrously  the  future  history  of  Methodism  in 
this  country. 

Two  resolutions  adopted  at  this  Conference  refer  to 
a  practice  already  begun  in  the  southern  portion  of  the 
work,  and  which  Rankin  and  Asbury  very  much  opposed, 
—  the  administration  of  the  sacraments  by  some  of  the 
preachers.  They  were  both  as  strict  Churchmen  as 
Wesley  himself,  and  could  not  brook  any  appearance 
of  independence  of  the  English  Church,  even  in  this 
country.  Neither  of  them  saw  the  impolicy  of  their 
views,  and  the  difficulty  of  practising  them  among  the 
American  people.  By  the  strength  of  their  influence, 
however,  they  were  able  to  arrest  for  a  time  the  prac- 
tice they  deprecated.  It  was  only  a  suspension,  to 
show  itself,  a  few  years  later,  in  a  more  threatening  form. 

The  Conference  met,  prayed,  counselled,  resolved ; 
and  the  preachers  separated  for  their  circuits  in  peace 
and  love. 


AMERICAN  METHODISM.  189 

It  met  again  in  the  same  city  the  next  year,  and  the 
reported  members  in  the  societies  had  nearly  doubled. 
The  princijDal  increase  came  from  Maryland  and  Vir- 
ginia. Two,  who  were  present  at  the  former  Confer- 
ence, were  not  reported  as  present  at  this.  Boardman 
and  Pillmore  were  about  to  return  to  England.  There 
were  nine  native  preachers  received  ;  and  the  thriving 
church  was  gathering  strength  every  year,  and  girding 
itself  for  greater  conflicts  than  it  had  yet  met,  and  for 
greater  victories  than  it  had  yet  achieved. 

The  political  disaffection  of  the  Colonies  towards  Eng- 
land was  fast  ripening  to  a  rupture.  It  had  been  in- 
creasing and  intensifying  for  ten  years,  and  it  required 
but  little  gift  in  political  prophecy  to  foresee  the  crisis 
near  at  hand.  All  of  Wesley's  missionaries  were  strict, 
if  not  excessive,  loyalists  to  the  English  Government ; 
nearly  all  the  American  itinerants  were  patriots.  It 
was,  therefore,  easily  seen,  that,  in  the  event  of  war,  the 
position  of  these  missionaries  would  be  unpleasant  and 
perilous.  They  saw  it,  and  prepared  to  escape  the  peril ; 
and  Boardman,  Pillmore,  and  Wright  left  for  England 
soon  after  the  Conference  of  1774.  Captain  Webb  left 
about  a  year  later;  and,  in  two  years  more,  all  of 
Wesley's  missionaries,  except  Asbury,  had  deserted  their 
adopted,  and  returned  to  their  native  land.  Another 
class  of  preachers  was  to  take  the  field;  and,  in  the 
Revolutionary  War  that  was  to  commence,  American 
Methodism  was  to  find  new  trials,  and  to  obtain  new 
conquests.  Let  us  now  look  at  its  progress  during  the 
Revolution,  under  the  native  preachers. 


CHAPTER    VIII. 


AMERICAN    METHODISM.  —  ITS    FIRST    NATIVE    PREACHERS    AND    THE 
REVOLUTIONARY    WAR. 


"  Without,  were  fightings ;   within,  were  fears." 

^/^  0  HE  War  of  the  Revolution  was  the  great 
crisis  in  American  history ;  and  the  event 
was  at  hand.  Tliree  months  before  the 
session  of  the  third  Methodist  Conference 
in  Philadelphia,  May  17,  1775,  Parliament 
had  declared  the  colony  of  Massachusetts 
in  rebellion,  and  sent  troops  to  suppress 
it.  While  that  Conference  was  in  session, 
the  people  of  the  colony  were  gathering 
stores,  and  enlisting  men  to  resist  the  alien  troo'ps.  In 
less  than  one  month  after  that  Conference,  the  battle  of 
Bunker  Hill  had  initiated  the  war  that  was  to  give  inde- 
pendence to  the  thirteen  colonies,  and  establish  a  free 
government  for  a  great  nation.  How  was  this  war  to 
affect  the  growth  and  stability  of  American  Methodism  ? 
The  poHtical  preparation  for  the  war  had  been  in 
progress  for  more  than  ten  years  before  the  cVhiouement 
Act  after  act  of  the  British  Parliament,  oppressive  and 
intolerant,  had  chafed  and  irritated  the  American  people 
to  disaffection  and  alienation;  and  remonstrances  had 
been  made  in  vain.  The  colonies  were  all  in  sympathy 
with  each  other  in  a  common  opinion  of  the  injustice 
and  oppression  of  the  parent  country,  and  were  ready 

190 


AMERICAN  METHODISM.  '  191 

for  alliance,  offensive  and  defensive,  to  resist  the  intol- 
erant acts.  It  only  needed  the  overt  deed,  and  blood 
to  be  shed,  to  awake  the  war  spirit  "from  Maine  to 
Georgia." 

Political  historians  give  too  little  credit  to  the  power 
of  the  religious  element  of  the  colonies  as  it  affected,  if 
it  did  not  produce,  the  Revolutionary  War.  Nominally 
and  professionally,  the  war  originated  in  the  determi- 
nation of  the  colonists  not  to  be  taxed  without  repre- 
sentation. It  was  morally  favored  by  the  independence, 
or  rather  repugnance,  of  the  people  towards  the  Estab- 
lished Church.  Had  there  existed  in  this  country 
a  systematic  State  religion,  with  its  hierarchy  and  its 
regime  in  sympathy  with  and  like  to  that  in  England, 
it  may  be  doubted  if  the  Revolutionary  War  had  ever 
been  provoked,  or  begun ;  and,  more,  it  may  be  doubted 
if  the  revolution  had  ever  succeeded.  Independence 
in  religion  is  a  sure  forerunner  of  independence  in  the 
State.  The  chief  supporters  here  of  the  claims  of  Eng- 
land were  the  adherents  of  the  English  Church.  Had 
all  the  people  been  of  the  same  religious  proclivities, 
the  Revolutionary  War  had  been  a  failure.  They  were, 
however,  mostly  "  independents."  The  nominal  relation 
of  American  Methodism  to  the  English  Church  created 
a  suspicion  of  the  patriotism  of  the  itinerants,  and 
seriously  hindered  them  in  their  work. 

Nevertheless,  Methodism  moved  onward,  right  on- 
ward, throughout  the  seven  years'  struggle,  increasing 
rapidly  in  its  numbers,  and  coming  out  of  the  conflict 
with  five  times  the  number  of  preachers,  and  four  times 
the  number  of  members,  with  which  it  began.  It  main- 
tained its  vigor  and  spirituality  against  the  dissipating 
and  demoralizing  influences  of  the  war,  and  preserved 


192  AMERICAN  METHODISM. 

its  integrity,  without  impeachment  or  dishonor,  to  the 
last.  But  it  had  its  trials,  and  its  denominational  rela- 
tions aggravated  them  beyond  those  of  most  of  the 
other  Christian  sects  of  the  country. 

First,  Methodism  was  in  a  comparatively  unestablished 
condition:  it  was  in  an  initial  state.  It  had  indeed 
begun  to  attract  attention  for  two  or  three  years,  be- 
cause of  the  great  number  of  its  converts  in  the  central 
colonies ;  and  a  disposition  had  entered  the  public  mind 
to  speculate  on  its  religious  claims;  but  it  had  not 
obtained  the  influence  in  society  which  age  and  position 
secure.  The  tree,  though  growing  thriftily,  was  too 
young  to  have  struck  its  roots  deeply  and  immovably 
into  the  soil  of  American  society.  Moreover,  its  con- 
verts were  not  generally  among  the  influential  classes 
of  the  communities ;  but  few  of  them  were  controlling 
spirits  in  the  agitated  political  affairs  of  the  colonies. 
Methodism  coi>ld  therefore  expect  but  little  moral  pro- 
tection or  favor,  to  enable  it  to  withstand  the  preju- 
dices and  suspicions  that  were  raised  against  it  because 
of  its  supposed  affinity  with  the  English  cause.  It  had 
but  few  influential  friends  at  the  "patriots'  court." 

Methodism  was  chiefly  embarrassed  with  the  common 
imputation  that  its  chief  preachers  were  Tories.  Nine- 
tenths  of  its  itinerants  were  of  foreign  birth,  and  were 
Mipposed,  and  probably  with  good  reason,  to  sj^mpathize 
with  the  English  side  of  the  contest.  It  did  not  matter 
that  they  followed  a  prudent  course,  and  did  not  gener- 
ally avow  their  sympathy;  that  they  devoted  their 
whole  time  and  ability  to  preaching  Christ,  and  to  the 
salvation  of  souls.  It  was  generally  interpreted,  that 
whoever  was  not  positively  committed  to  the  cause  of 
the  patriots,  was  really  against  it ;  and  their  silence,  or 
lack  of  committal,  made  them  suspected. 


AMERICAN  METHODISM.  193 

"  Like  priest,  like  people,"  is  an  adage  that  is  com- 
monly, if  not  always,  true,  —  an  adage  tliat  is,  at  least, 
commonly  believed.  The  suspicion  of  loyalty  in  the 
foreign-born  itinerants  was  applied,  without  reason,  to 
the  Methodist  people  generally,  and  to  the  native 
preachers  that  were  in  the  work.  This  was  without 
cause ;  and  many  of  them  had  to  suffer  the  unjust 
persecutions  they  received  from  the  cry  of  "  Tory." 

Opposition  to  Methodists,  and  especially  to  its  preach- 
ers, Avas  intensified  by  the  known  loyalty  of  Wesley  to 
the  British  crown.  He  was  both  leader  and  authority 
to  the  denomination.  He  had  issued  a  "  Calm  Address 
to  the  American  Colonies,"  censuring  their  resistance  to 
the  British  Government,  and  maintaining  the  right  of 
England  to  tax  the  colonies.* 

This  address  was  satirized  and  quite  extensively  cir- 
culated by  the  enemies  of  Methodism.  His  mission- 
aries were  represented  as  agreeing  with  the  sentiments 
of  his  address.  One  of  them,  in  Maryland,  was  found 
circulating  the  king's  proclamation,  and  compelled  to 
flee  to  the  British  lines  for  safety.  The  feelings  of  hos- 
tility to  the  Methodist  societies,  in  some  places,  became 
so  bitter  that  their  organizations  were  destroyed,  and  in 
many  places  the  preachers  could  not  safely  appear. 
Would  the  infant  church  outride  the  storm  ? 

Humanly  speaking,  it  would  seem  that  the  desertion  of 
American  Methodism  by  all  except  one  of  the  men  who 

*  It  is  but  justice  to  Wesley  to  say,  that,  immediately  after  hearing  of  the  battle 
of  Lexington,  he  addressed  a  note  to  Lord  North,  and  to  the  Earl  of  Dartmouth,  depre- 
cating the  course  pursued  by  the  British  Government  towards  the  Colonies;  declaring 
that  he  thought  they  were  an  "  oppressed  people,  asking  for  nothing  more  than  their 
legal  rights,  and  that  in  the  most  modest  and  inoffensive  manner;  "  and  giving  his 
opinion  that  the  war  against  them  would  be  a  severe  and  probably  hopeless  one  for 
England.  Had  these  private  letters  been  circulated  with  his  "  Calm  Address,"  they 
would  probably  have  neutralized  its  intiuence,  and  prevented  much  of  the  persecution 
against  the  Methodist  societies  in  America.  But  they  were  private. 
25 


194  AMERICAN  METHODISM. 

had  founded  it,  would  have  proved  fatal  to  its  progress, 
if  not  to  its  life.  But  God  was  in  the  storm,  and  "  tem- 
pering the  wind  to  the  shorn  lamb."  One  after  another 
of  Wesley's  missionaries  fled  the  country.  Asbury  was 
faithful  to  his  trust.  He  would  not,  dare  not  leave  it. 
The  man  of  all  others  who  was  best  qualified  for  this 
emergent  period  of  Methodism  remained  true  to  it. 
Shadford  — the  zealous  Shadford,  and  successful  preacher 
—  was  the  last  that  left.  It  was  a  grief  to  Asbury  to 
part  with  him;  but  the  lone  Englishman,  with  apostolic 
heroism,  said,  "  Our  friends  here  appear  to  be  distressed 
above  measure  at  the  thoughts  of  being  forsaken  by  the 
preachers.  I  am  determined,  by  the  grace  of  God,  not 
to  leave  them,  let  the  consequence  be  what  it  may." 
These  noble  words  furnish  us  with  a  true  exponent  of 
the  conscientious,  resolute,  and  devout  character  of 
Asbury. 

The  members  of  the  societies  and  some  of  the  itiner- 
ants suffered  from  the  exactions  of  the  test-oath.  This 
was  required  of  all  suspected  of  favoring  the  Tory  side ; 
and  the  malice  of  the  enemies  of  Methodism  found  it  an 
easy  method  of  indulging  their  hatred.  The  Methodists 
were  generally  patriots  at  heart,  and  some  did  not 
scruple  to  enlist  in  the  colonial  army.  A  few  of  them 
however,  believed  more  in  praying  than  fighting :  they 
could  not  in  conscience  bear  arms.  When  called  to  take 
the  test-oath,  in  which  they  were  requested  to  vow  to 
be  ready  to  arm  at  the  call  of  the  colony,  they  refused. 
It  caused  them  much  persecution,  and  sometimes  im- 
prisonment. The  preachers  did  not  wholly  escape  its 
inconvenience. 

We  regard  the  departure  of  Wesley's  missionaries  at 
this  time  as  a  good  providence.     To  the  feeble  societies 


AMERICAN  METHODISM.  195 

it  seemed  adverse ;  but  these  men  had  fulfilled  their 
mission.  They  had  organized  the  societies  under  a  reli- 
gious discipline  that  was  well  adapted  as  the  foundation 
for  their  future  success.  Their  affinities  with  the  mother 
country,  and  especially  their  affinities  with  the  English 
Church,  would  have  been  a  bar  to  their  future  usefulness. 
It  was  better  that  another  and  a  different  class  of  men 
should  take  their  places,  —  men  whose  sympathies  and 
antecedents  gave  them  better  qualifications  for  the  duties 
of  the  hour  and  the  demands  of  the  times.  Providence 
dealt  graciously  with  the  imperilled  and  feeble  church. 
These  men  were  not  less  devoted  than  their  predecessors 
to  the  cause  of  their  Master.  They  were  also  of  "  one 
heart  and  mind  "  in  respect  to  the  great  principles  in- 
volved in  the  revolutionary  struggle.  They  were  Amer- 
ican ;  and  it  identified  them  with  the  forming  institutions 
of  the  country,  and  enabled  them  to  adapt  future  Meth- 
odism to  the  wide  field  that  was  opening  before  it. 

Whatever  were  Asbury's  personal  views  or  feelings 
respecting  the  contest  between  England  and  America, 
his  prudence  in  expressing  them  is  worthy  of  praise. 
Probably,  at  the  beginning  of  the  strife,  he  sympathized 
with  his  native  country ;  but  he  wisely  refrained  from 
avowing  it.  He  was  grieved  that  war  in  any  way  should 
interfere  with  the  progress  of  the  cause  of  God  ;  and  he 
was  so  intensely  given  to  the  work  of  "  saving  souls,"  and 
his  heart  was  so  "  bound  up  "  in  his  itinerant  mission, 
that  any  seeming  impediment  to  these  occasioned  him 
great  discomfort.  He  therefore  wished,  above  all  else, 
to  pursue  a  course  so  uncommitted  in  political  affairs 
that  he  might  preach  on ;  and,  whatever  might  be  the 
issue  of  the  pending  strife,  he  desired  not  to  be  embar- 
rassed in  his  subsequent  labors  for  the  cause  of  Meth- 


196  AMERICAN  METHODISM. 

odism.  Had  he  not  had  such  strong  attachment  to 
American  Methodism,  and  felt  such  great  responsibihty 
to  abide  its  fortunes,  it  is  not  unhkely  he  would  have 
returned  to  England  with  his  brethren.  But  he  said  to 
Shadford,  whom  he  dearly  loved,  who  believed  that  he 
had  received  an  answer  to  prayer  that  it  was  his  duty  to 
return,  '•  If  you  are  called  to  go,  I  am  called  to  stay. 
So  here  v/e  must  part." 

Notwithstanding  all  the  embarrassments  with  which 
Methodism  entered  the  dark  cloud  of  the  Revolution,  it 
moved  forward  to  accomplish  its  great  work  of  spread- 
ing scriptural  holiness  over  the  land,  undiverted  and  un- 
hindered. Every  year  rapidly  increased  its  numbers, 
and  gave  new  inspiration  and  strength  to  its  labors. 

The  Middle  and  Southern  colonies  were  the  principal 
field  of  the  operations  of  Methodism.  For  the  whole 
period  of  the  war,  Methodism  went  hackward  in  both 
New  York  and  Philadelphia.  The  former  city  was  in 
the  possession  of  the  British  during  the  war,  and  the 
latter  city  during  the  early  part  of  it.  When  peace  was 
restored.  New  York  was  reduced  to  sixty  members,  and 
Philadelphia  to  one  hundred  and  twenty.  Depletion  or 
devastation  affected  a  few  societies  in  other  places,  chiefly 
at  the  North.  But  in  Delaware,  Maryland,  Virginia,  and 
North  Carolina  the  work  went  gloriously  on. 

As  if  the  Lord  designed  it  for  an  earnest  of  what  was 
to  follow,  and  to  give  assurance  that  even  the  distrac- 
tions of  war  should  not  impede  the  onward  march  of 
Methodism,  an  unprecedented  and  great  revival  trans- 
pired in  Virginia  and  North  Carolina  during  the  year  fol- 
lowing the  Conference  in  1775.  There  were  revivals  in 
other  parts,  but  this  one  far  exceeded  all  the  others  in  ex- 
tent and  in  the  remarkable  physical  phenomena  that  at- 


•AMERICAN  METHODISM.  197 

tended  it.  It  swept  through  ir^iny  counties  of  these 
States  like  fire  over  the  prairies,  and  in  two  years  re- 
ported a  harvest  of  over  two  thousand  subjects  gathered 
into  the  Methodist  societies.  It  took  such  hold  of  the 
public  mind  where  it  prevailed,  that  the  intense  agita- 
tions and  fears  of  the  war  struggle  could  not  impede  its 
progress. 

Robert  Williams  had  been  the  pioneer  of  Methodism 
in  Virginia.  At  the  last  Conference,  he  had  returned 
nearly  a  thousand  members  organized  into  classes  and 
circuits.  George  Shadford,  with  four  "  heljoers,"  had  been 
sent  to  Brunswick,  the  principal  circuit  of  the  State,  ex- 
tending from  Petersburg  southward.  Asbury  was  ap- 
pointed to  Norfolk.  The  revival  began  soon  after  they 
reached  their  destined  fields.  Jesse  Lee,  who  was  an 
eye-witness  of  its  effects,  characterized  it  "  as  the  most 
remarkable  reformation  ever  known,  perhaps,  in  country 
places,  in  so  short  a  time."  Many  of  the  planters  who 
were  living  debased  lives,  and  were  half  heathen  in  their 
ignorance  of  a  religious  life,  were  brought  to  a  saving 
knowledge  of  God. 

It  was  wonderfully  demonstrative  in  its  physical 
eflfects.  Men  and  women  would  fall  down  powerless 
during  the  preaching.  Some  of  them,  while  helpless  in 
body,  would  pray  and  cry  aloud  for  mercy.  Believers 
would  become  so  enraptured  that  they  would  shout  and 
sing,  and  could  not  be  restrained.  Rankin  visited  Shad- 
ford,  and  preached  at  one  of  the  meetings.  He  was  a 
great  stickler  for  order,  and  had  never  seen  it  after  this 
fashion.  He  says,  "  I  was  obliged  to  stop  again  and 
again,  and  beg  the  people  to  compose  themselves.  But 
they  could  not :  some  on  their  knees  and  some  on  their 
faces  were  crying  mightily  to  God  all  the  time  I  was 


198  AMERICAN  METHODISM. 

preaching."  The  subject  of  the  revival  and  of  experi- 
mental religion  was  the  absorbing  theme  of  conversa- 
tion through  many  counties  of  the  State.  Lee  says,  "  It 
increased  on  every  side.  New  preachers  were  soon 
wanted ;  and  the  Lord  raised  up  several  young  men,  who 
were  exceedingly  useful  as  local  preachers.  I  might 
write  a  volume  on  this  subject,  and  then  leave  the 
greater  part  untold." 

It  was  not  a  mere  "  winter  "  or  "  six  weeks'  "  revival, 
but  continued  through  the  ensuing  year.  At  the  Con- 
ference in  1777,  there  were  over  four  thousand  members 
on  the  various  circuits  of  Virginia  and  North  Carolina, 
—  nearly  two-thirds  of  all  the  members  in  all  the  Meth- 
odist societies  in  the  United  States. 

We  have  said  that  this  great  revival  was  given  to  the 
anxious  young  churches  as  an  earnest  of  what  they 
might  expect  the  Lord  would  do  for  them  in  the  future. 
They  needed  such  a  bow  of  promise  to  inspire  and 
cheer  them.  The  Conference  assembled  in  Philadelphia 
had  just  received  the  startling  intelligence  that  blood 
had  been  spilt  in  the  conflict  between  the  king's  troops 
and  the  minute  men  at  Concord  and  Lexington  ;  and  its 
members  were  oppressed  by  the  dark  political  cloud  that 
hung  all  round  the  horizon.  They  had  appointed  "  a 
general  fast  for  the  prosperity  of  the  work,  and  the  peace 
of  America."  They  had  knelt  together,  and  with  unu- 
sual fervor  joined  in  praying  before  parting  that  God 
would  preserve  them  and  bless  them  in  their  labors,  and 
save  the  feeble  societies  from  the  demoralizing  effects  of 
war.  With  saddened  but  hopeful  hearts  they  had  separ- 
ated to  their  various  circuits,  determined  to  be  true  to 
their  high  mission,  and  "  have  fiith  in  God."  As  the 
news  of  this  great  revival  came  to  each  of  the  itinerants 


AMERICAN  METHODISM.  199 

during  the  year,  it  seemed  as  the  message  of  God,  saying, 
"Fear  not,  nor  be  dismayed:  I  the  Lord  will  do  it." 

The  young  itinerants  of  those  days  have  left  us  but 
few  "Diaries"  or  "Journals"  of  what  they  did  and  saw. 
Such  narratives  would  have  contained  accounts  of  scenes 
of  exciting  interest.  They  would  have  given  us  the  best 
descriptions  of  the  domestic  and  religious  habits  of  their 
times,  for  no  men  had  better  opportunity  to  be  acquainted 
with  these  than  the  early  Methodist  preachers.  But 
they  were  chiefly  anxious  to  make  their  record  on  the 
"  fleshly  tables  "  of  the  heart :  they  lived  with  the  sole 
intent  of  saving  the  people.  The  history  of  most  of 
them,  besides  a  short  line  in  the  obituary  column  of  the 
"  Minutes,"  saying  that  they  lived,  labored,  succeeded, 
and  died,  is  confined  to  the  fragrant  memory  of  their 
deeds,  perpetuated  by  tradition,  through  their  spiritual 
children. 

We  have,  however,  brief  records  of  a  few  of  them. 
Dr.  Stevens,  in  his  "  History  of  the  Methodist  Episcopal 
Church,"  has  done  a  good  service  to  their  memories,  and 
given  us  brief  narratives  of  some  of  them.  We  cannot 
read  them  without  being  impressed  by  the  truth  that  it 
was  a  marvellous  interposition  of  the  Divine  Hand,  that 
raised  up  so  many  and  such  men  to  meet  the  peculiar 
exigencies  of  the  church  and  the  nation  at  that  day. 
William  Walters  was  the  first  native  Methodist  itiner- 
ant in  America.  His  talents,  zeal,  and  piety  entitled 
him  to  rank  among  the  first  of  his  brethren.  He  was  a 
native  of  Baltimore  County,  Md.,  and  began  an  itin- 
erant life  at  the  age  of  twenty-one,  in  1772.  He  went 
first  with  Williams  to  Norfolk,  Va.,  and  was  received  the 
next  year  in  the  first  American  Conference.  For  ten 
years,  he  travelled  circuits  in  the  various  parts  of  his 


200  AMERICAN  METHODISM. 

native  State  and  Virginia.  Every  year,  during  that  time, 
he  reported  "  an  increase  "  as  the  fruit  of  his  labors.  In 
some  places,  there  were  extensive  revivals.  He  gave  his 
entire  soul  to  the  great  mission  of  his  life.  He  says,  "  I 
never,  since  I  knew  the  Lord,  saw  any  thing  worth  living 
for  an  hour,  but  to  prepare,  and  assist  others  to  prepare, 
for  that  glorious  kingdom  which  shall  be  revealed  at  the 
appearing  of  our  Lord  and  Saviour  Jesus  Christ."  He 
was  held  in  very  high  esteem  among  his  brethren.  At 
the  Conference  held  in  Kent  County,  Del.,  in  1779, 
when  the  exciting  controversy  about  the  sacraments 
threatened  to  separate  the  Northern  from  the  Southern 
portion  of  the  church,  Watters  was  delegated,  with  As- 
bury  and  Garrettson,  to  visit  the  Southern  Conference 
in  Virginia,  and,  if  possible,  prevent  the  threatened  rup- 
ture. It  was  doubtless  owing  to  his  influence  that  the 
evil  was  averted.  "  The  family  to  which  he  belonged 
was,  perhaps,  one  of  the  most  remarkable  in  the  early 
annals  of  American  Methodism.  There  were  seven 
brothers  and  two  sisters.  They  were  among  the  first 
whose  hearts  and  homes  w^ere  opened  to  receive  the 
Methodist  preachers  in  Harford  County,  Md.  Several 
of  the  brothers  became  official  members  of  the  Method- 
ist societies.  The  old  homestead  still  remains  with  a 
descendant  of  the  family,  and  is  venerated  from  its  asso- 
ciations as  the  place  where  Pillmore,  Boardman,  Coke, 
and  Asbury  often  lodged  and  prayed." 

Baltimore  County  has  the  honor  of  furnishing  another 
of  the  earliest  native  preachers  in  American  Methodism  : 
Phllq)  Gatch  was  a  noble  contribution  to  the  itinerant 
ranks.  lie  joined  the  Conference  in  1774.  The  late 
Judge  McLean,  of  the  Supreme  Court  of  the  United 
States,  who  was  intimately  acquainted  with  him,  says, 


AMERICAN  METHODISM.  201 

"  He  had  deep  piety,  fervent  zeal,  and  an  excellent  natu- 
ral capacity ;  and  these  were  the  only  qualifications  he 
had  when  he  began  to  preach."  He  travelled  circuits 
in  New  Jersey,  Delaware,  Maryland,  and  Virginia.  His 
excessive  service  and  great  exposure  impaired  his  health, 
and  he  was  compelled  to  retire  from  the  itinerancy  at 
the  end  of  the  fifth  year.  He  was  naturally  an  amiable, 
loving  man,  but  he  became  frequently  the  victim  of  vio- 
lent persecutions  for  the  sake  of  his  Master.  After  re- 
siding a  few  years  in  Powhattan  County,  Va.,  preaching 
as  his  health  allowed  in  the  regions  round  about,  he 
moved  with  his  family  to  the  western  country,  and 
helped  to  lay  the  foundations  of  Methodism  in  the  West. 
The  Judge  says,  "  Gatch  showed  traits  of  character  emi- 
nently calculated  to  fneet  the  exigencies  of  the  times. 
He  had  great  firmness  and  perseverance,  and  was  ready 
to  suffer  and. die  for  the  truth."     He  died  in  1835. 

There  has  never  been  a  class  of  men  to  whom  the 
words  of  Paul  —  diversity  of  gifts  but  the  same  spirit 
—  would  better  apply  than  to  the  early  Methodist 
preachers.  They  began  to  preach  with  the  endowments 
of  nature,  made  tributary  to  the  promptings  and  pur- 
poses of  the  Holy  Spirit.  Some  were  "  polished  shafts," 
others  were  "  rough  ashlers."  None  of  them  were  more 
"  like  himself,"  and  more  unlike  his  brethren,  than  Ben- 
jamin Abhott  By  nature  he  was  constituted  to  be  a 
very  good  man  or  very  bad,  as  he  was  controlled  by  the 
Divine  Spirit  or  the  spirit  of  evil,  —  a  rude,  mighty,  res- 
olute man. 

He  was  converted  in  1772,  when  forty  years  of  age. 
His  contest  for  the  mastery  over  the  powers  of  darkness 
was  desperate  and  severe,  but  his  victory  was  complete. 
He   immediately  joined  the  Methodists,  and  began  in 


202  AMERICAN  METHODISM. 

his  manner  to  preach  to  his  neighbors,  without  a  formal 
introduction  to  the  ministry.  He  did  not  join  the  Con- 
ference until  1789  ;  but  he  was  not  less  an  itinerant  than 
any  of  its  members,  especially  in  his  own  State  of  New 
Jersey.  Here  was  his  vast  circuit,  and  he  was  the  chief 
instrument  in  preserving  the  spiritual  life  of  its  societies 
during  the  distracting  period  of  the  Revolutionary  War. 
His  style  was  unique,  and  has  been  well  characterized  as 
"  a  loving  compulsiveness,  a  saintly  terror,  and  a  godly 
bluntness."  Whenever  he  preached,  he  expected  a 
"  demonstration  of  the  Spirit : "  he  liked  a  "  holy  storm." 
The  sword  of  the  Spirit  in  his  hands  was  sharp  and  two- 
edged,  and  he  gave  it  a  direct  thrust  that  could  not  well 
be  parried.  He  was  called  the  "  slaying  preacher,"  re- 
ferring to  the  fact  that  usually  many  would  fall  to  the 
floor  under  the  power  of  his  word.  Few  men,  even  in 
the  itinerant  ranks,  did  more  service,  had  more  converts, 
or  were  more  beloved,  than  Benjamin  Abbott. 

We  can  only  devote  a  line  or  two  in  brief  notices  of 
a  few  other  men  who  entered  the  itinerant  ministry  dur- 
ing the  exciting  times  of  the  Revolution,  —  of  men  who, 
directly  or  indirectly,  gave  character  to  American  Meth- 
odism. 

The  first  is  Francis  Poythress.  From  a  dissipated 
youth  he  became  a  zealous  itinerant,  and  for  many 
years  was  a  representative  man  in  its  ranks.  In  1783 
he  introduced  Methodism  into  Kentucky,  and  was  asso- 
ciated with  its  struggles  and  successes  in  that  State. 

Caleh  Pedlcord  was  "  one  of  the  saintliest  men  of  his 
age."  He  joined  the  conference  in  1777.  He  was  a 
remarkably  gifted  speaker,  and  famous  as  "  the  sweet 
singer  of  Israel."  Whether  singing  or  speaking,  he 
moved  his  hearers  with  irresistible  power. 


AMERICAN  METHODISM.  203 

John  Tunnell  was  received  in  Conference  the  same 
year.  Lee  says  "  his  gifts  as  a  preacher  were  great." 
After  doing  valiant  service  in  Maryland  and  Virginia 
for  ten  years,  he  was  sent  with  four  others  into  what 
was  called  the  Holstein  country,  now  East  Tennessee, 
and  helped  to  initiate  and  establish  Methodism  in  that 
new  region. 

He  had  an  intimate  friend  and  companion,  to  whom  he 
was  joined  as  the  soul  of  David  to  Jonathan,  —  William 
Gill  Dr.  Rush  said  that  Gill  "  was  the  greatest  divine 
he  had  ever  heard."  He  was  esteemed  "  the  most  pro- 
found, the  most  philosophic  mind,  in  the  Methodist  min- 
istry." He  wrought  at  his  holy  caUing  for  eleven  years, 
and  died  like  "a  workman  that  needeth  not  to  be 
ashamed." 

John  Dickens  also  joined  the  Conference  m  1777. 
He  was  the  only  liberally  educated  man  in  the  ranks  of 
American  itinerancy.  He  is  described  as  "  one  of  the 
greatest  and  best  men  of  that  age.  As  it  was  said  of 
Whitefield,  he  preached  like  a  lion."  He  was  a  Paul 
among  the  preachers.  He  can  never  be  forgotten  ;  for 
his  monument  remains :  he  was  the  founder  of  the  great 
publishing  house  of  the  church,  —  the  "  Book  Concern ; " 
lending  the  money  to  the  Conference  to  publish  the  first 
books  of  the  "  Concern,"  and  acting  gratuitously  as  its 
agent. 

Nelson  Reed  joined  the  Conference  in  1779,  assisted 
in  the  organization  of  the  church  in  1784,  was  one  of 
its  first  elders,  travelled  forty-five  years  in  effective 
service,  lived  twenty-five  years  on  the  retired  list  a  life 
of  unblemished  reputation,  and  died  in  1840,  the  oldest 
Methodist  preacher  in  the  world.  He  united,  with  great 
meekness,  the  most  indomitable  courage. 


204  AMERICAN  METHODISM. 

These  few  men,  so  imperfectly  sketched,  are  types  of 
three  score  more  who  joined  themselves  to  the  ministry 
of  American  Methodism  after  the  breaking  out  of  the 
"AYar  of  Independence,"  and  before  its  close.  One  can 
hardly  read  the  records  that  have  come  down  to  us 
respecting  them,  scanty  and  scattered  as  they  are, 
without  saying  to  himself,  "  There  were  giants  in  those 
days."  These  hardy  itinerants,  without  education  save 
that  which  most  of  them  found  in  some  rustic  school, 
without  any  patronage  derived  from  social  position, 
with  an  entire  abnegation  of  self  and  worldly  prospects, 
with  the  certainty  of  meeting  contempt  and  persecution 
at  every  step,  with  hardly  "  scrip  or  purse  "  for  imme- 
diate necessities,  cast  themselves  on  the  care  and  favor 
of  God,  and  with  only  their  native  genius,  and  guided 
by  the  Spirit  Divine,  began  a  work,  the  greatness  of 
which  the  world  has  not  fully  conceived,  and  the  glori- 
ous end  of  which  the  world  shall  never  see.  Who  can 
reflect  on  what  they  did  so  wisely  and  well,  and  not  be 
moved  to  say,  "  It  was  the  Lord's  doings,  and  marvellous 
in  our  eyes"?  or  who  is  there  of  their  followers  that 
does  not  rejoice  that  "  our  fathers  labored,  and  we  have 
entered  into  their  labors  "  ? 

But  what  was  Asbury,  the  lone  Englishman,  deserted 
by  his  countrymen,  doing  during  these  civil  commo- 
tions and  ecclesiastical  struggles.  He  determined  to 
abide  by  the  flock  that  he  had  helped  gather,  and  wrote 
to  Rankin,  who  was  about  to  leave,  "  It  would  be  an  ever- 
lasting dishonor  to  the  Methodists,  that  we  should  leave 
three  thousand  souls,  who  desire  to  commit  themselves 
to  our  care ;  therefore  I  am  determined,  by  the  grace  of 
God,  not  to  leave  them,  let  the  consequence  be  what  it 
may."     He  adhered  to  his  vow.     The  first  two  years  of 


AMERICAN  METHODISM.  205 

the  war  found  him  hard  at  work,  first  in  Virginia  and 
next  in  Philadelphia  and  New  Jersey.  The  war,  though 
making  sad  havoc  in  some  of  the  societies,  did  not 
prevent  him  from  travelling  quite  extensively,  and 
preaching  without  much  interruption.  In  the  latter  part 
of  1777,  he  w\as  on  the  Baltimore  circuit ;  and  here  his 
troubles  began.  He  was  required  to  take  the  test-oath 
of  Maryland,  and  swear  that  he  would  be  ready  to  bear 
arms  in  the  patriot  cause  at  the  call  of  the  authorities. 
He  was  a  non-combatant,  and  could  not  conscientiously 
do  it;  and  he  looked  about  for  a  place  of  safety  till 
the  war-cloud  should  be  passed.  He  found  one  in  the 
house  of  his  friend.  Judge  White,  of  Kent  County,  Del. 
In  this  State  the  oath  was  not  required  of  clergymen. 
Here  for  nearly  two  years  he  abode,  secluded,  if  not 
secreted,  from  his  enemies  and  from  intercourse  with 
most  of  his  friends.  From  this  retreat  he  corresponded 
with  some  of  the  preachers,  occasionally  venturing  out, 
and  preaching  in  the  neighborhood,  and  once,  at 
least,  held  a  Conference  with  a  limited  number  of  his 
brethren.  But  his  confinement  chafed  him ;  his  spirit 
was  eager  to  be  abroad  on  its  great  mission ;  he  longed 
to  go  again  among  the  societies,  and  preach  the  word 
with  an  itinerant's  freedom.  In  1780  he  ventured  from 
his  retirement,  like  a  bird  loosed  from  its  cage;  and 
thenceforth  he  journeyed  much  and  labored  unceas- 
unceasingly. 

For  a  few  years  of  this  period,  American  Methodism 
had  great  internal  peril.  The  old  sacramental  question 
came  up  anew,  and  in  larger  proportions  than  ever.  It 
tested  the  cohesive  strength  and  integrity  of  the  grow- 
ing church,  and  showed,  in  the  settlement  of  the  contro- 
versy, the  Christian  magnanimity  of  a  majority  of  the 
preachers. 


/ 


206  AMERICAN  METHODISM. 

While  Wesley's  missionaries  were  a  majority,  or  had 
controlling  influence  in  the  Conference,  the  question  of 
adhesion  to  the  English  Church  was  quite  an  easy  sub- 
ject to  manage.  From  the  first  Conference  in  1773  to 
1778,  the  decision  of  that  Conference  in  respect  to  it  had 
been  followed  with  few  exceptions.  The  jireachers  "  had 
strictly  avoided  administering  the  ordinances  of  Baptism 
and  the  Lord's  Supper."  But  there  had  come  a  great 
change  in  the  material  of  the  Conference  and  in  the 
influence  that  controlled  it.  Rankin,  Wesley's  "duly 
appointed  assistant,"  had  left.  Asbury,  whose  moral 
influence  would  have  been  great  if  permitted  to  mingle 
with  his  brethren,  was  in  seclusion,  and  had  no  official 
authority  to  dictate  in  the  matter.  About  thirty  preach- 
ers had  joined  the  itinerant  company  with  the  inde- 
pendence and  spirit  of  Americans.  It  was  natural  that 
they  should  think,  and  thinking  show,  that  the  increas- 
ing societies  ought  not  to  be  dependent  for  the  ordi- 
nances on  the  capricious  administration  of  the  ministers 
of  other  denominations ;  and  the  disturbing  question 
broke  out  anew. 

At  the  Conference  at  Leesburg,  Va.,  in  1778,  the 
"  sacramental  question "  came  up,  and  was  fully  dis- 
cussed :  it  had  been  laid  over  from  the  preceding  Con- 
ference to  this,  and  was  therefore  a  legal  subject  for 
discussion.  Watters,  who  presided  at  this  Conference, 
says  "  it  found  many  advocates.  It  was  with  considera- 
ble difficulty  that  a  large  majority  were  prevailed  on  to 
lay  it  over  again  till  the  next  Conference,  hoping  that 
we  should,  by  that  time,  be  able  to  see  our  way  more 
clear  in  so  iinportant  a  change."  It  is  not  surprising 
that  a  "  large  majority  "  were  unwilling  to  defer  action, 
even  "for  a  year."     The  Methodists  had  hitherto  de- 


AMERICAN  METHODISM.  207 

pencled  for  the  sacraments  almost  entirely  on  the  min- 
isters of  the  English  Church  ;  but  these,  before  the  war, 
were  chiefly  confined  to  Virginia,  and  since  the  war 
nearly  all  of  them  had  left  the  country.  With  only  two 
or  three  exceptions,  those  that  remained  were  "  worldly 
men,"  whose  lives  were  a  reproach  to  the  ministry,  and 
the  members  of  the  societies  were  unwilling  to  receive 
the  sacraments  from  them.  The  Methodist  people  were 
in  the  anomalous  condition  of  a  church  without  the  ordi- 
nances, and  their  children  were  growing  up  unbaptized. 
There  were  over  seven  thousand  members  in  the  socie- 
ties, desiring  to  enjoy  the  full  privileges  of  a  scriptural 
church.  The  itinerants  and  the  people  could  not  com- 
prehend why  the  men  whom  God  had  honored  in  gath- 
ering so  many  sheep  to  the  fold  should  be  prohibited 
from  feeding  them  with  the  bread  that  the  great  Shep- 
herd had  provided.  The  war,  too,  had  destroyed  all 
sympathy  with  the  pretentious  authority  of  the  English 
Church.  Very  naturally,  these  zealous  itinerants  who 
said,  with  Wesley,  "  Church  or  no  church,  we  must  save 
souls,"  would  be  reluctant  to  defer  their  duty,  and  to 
withhold  the  sacraments  for  a  year  longer  ;  but  for  peace 
and  harmony  they  did,  and  laid  the  matter  over  another 
year. 

The  next  Conference  met  at  Fluvanna,  Va.,  and 
the  members  came  together  "full  of  the  ordinances." 
A  large  majority  of  the  ministers  of  the  church  were 
present.  Lee  says,  "  They  concluded,  that,  if  God  had 
called  them  to  preach  the  gospel,  he  had  called  them 
also  to  administer  the  ordinances.  They  chose  a  com- 
mittee for  the  purpose  of  ordaining  ministers."  This 
committee,  after  ordaining  each  other,  ordained  such 
members  of  the  Conference  as  desired  it. 


208  AMERICAN  METHODISM. 

Most  of  the  preachers  north  of  Virginia,  with  Asbury 
at  their  head,  were  sternly  opposed  to  the  action  of  the 
Conference  at  FUivanna,  and  they  formally  and  rather 
assumingly  declared  it.  Anticipating  the  session  in 
Virginia,  Asbury  called  an  informal  Conference,  a  month 
before,  in  his  retreat  at  Judge  White's.  It  was  composed 
wholly  of  preachers  north  of  Virginia;  and  in  answer  to 
the  question,  "  Shall  we  guard  against  a  separation  from 
the  church  directly  or  indirectly  ?  "  it  said,  emphatically, 
*'  By  all  means." 

Thus  the  matter  stood.  The  preachers  southward 
went  out  from  their  Conference,  preaching  during  the 
year  with  great  success,  and  administering  the  sacra- 
ments to  the  delight  and  profit  of  the  people.  The 
preachers  northward  determined  to  have  no  fellowship 
with  them,  and  alienation  and  independence  affected 
both  parties.  It  was  a  critical,  perilous  state  of  affairs. 
The  young  church,  growing  with  unprecedented  vigor, 
notwithstanding  the  opposition  of  the  world  and  the 
destructions  of  war,  was  to  prove  its  cohesive  force,  and 
determine  whether  magnanimity  and  concession  would 
preserve  its  integrity.     The  ensuing  year  decided  it. 

The  Conference  at  Fluvanna  adjourned  to  meet  at 
Manakintown,  Va.,  in  May,  1780.  Asbury  called  a  Con- 
ference of  the  Northern  preachers  at  Baltimore  in  Aprih 
and  came  forth  from  his  retreat  to  attend  it.  The  feel- 
ing at  this  latter  Conference  was  strongly  against  the 
action  of  the  Southern  Conference  the  year  before.  It 
said, "  We  disapprove  the  step  our  brethren  have  taken 
in  Virginia:  we  look  upon  them  no  longer  as  Methodists, 
in  connection  with  Mr.  Wesley  and  us,  till  tliey  come 
back ; "  and  appointed  a  delegation  to  attend  the  ensuing 
Southern  Conference,  and  endeavor  to  restore  their  err- 
ing brethren. 


AMERICAN  METHODISM.  209 

The  members  of  the  South  came  together  with  a 
confirmed  assurance  that  they  had  acted  wisely  and 
rightly.  Great  revivals  had  attended  the  labors  of  the 
year.  There  was  great  unanimity  in  the  societies,  and 
great  rejoicing  in  the  ordinances.  These  were  regarded 
as  the  divine  approval  of  their  action ;  and  they  were 
naturally  disinclined  to  listen  to  the  terms  of  the  Balti- 
more commission,  and  to  disavow  their  previous  action. 
All  hope  of  reconciliation  seemed  to  have  departed.  It 
appeared  as  if  henceforth  the  people,  hitherto  so  united 
in  spirit,  and  allied  by  a  common  sentiment  and  prac- 
tice, were  to  be  divided  into  two  bands,  alienated  and 
distracted  by  dissensions,  and  Methodism  to  be  broken 
apart.  But  God  had  a  great  work  for  a  united  church 
to  accomplish,  and  did  not  permit  the  division  to  come. 
Asbury  and  his  associates  of  the  Baltimore  delegation 
were  about  to  bid  farewell,  perhaps  finally,  to  the  South- 
ern Conference,  when  one  of  its  members  proposed  "  that 
there  should  be  a  suspension  of  the  ordinances  for  the 
present  year,  and  the  circumstances  of  the  case  should 
be  laid  before  Mr.  Weslej^,  and  his  advice  solicited."  It 
was  a  noble  proposition  for  a  concession,  and  readily 
agreed  to  by  most  of  the  Conference.  The  cloud  of 
darkness  and  peril  broke.  Watters  preached,  and  "  they 
held  a  love-feast.  It  was  an  affecting  and  glorious  time. 
Preachers  and  people  talked  and  wept  and  sung  and 
shouted.  The  spirit  of  dissension  was  effectually  laid, 
and  the  Methodist  community  throughout  America  was 
yet  one  and  inseparable." 

From  this  time  to  the  close  of  the  war,  and  to  the 
organization  of  the  Methodist-Episcopal  Church  in  1784, 
Methodism,  as  societies  associated  with  the  Wesley  an 
connection,  increased  in  numbers,  extended  its  domain, 

27 


210  AMERICAN  METHODISM. 

adopted  measures  such  as  its  economy  and  prosperity 
required,  built  up  the  waste  places  devastated  by  the 
war,  "  lengthening  its  cords  and  strengthening  its 
stakes." 

What  wonders  had  it  achieved !  The  Conference  of 
1775  numbered  nineteen  preachers;  and  they  ministered 
over  ten  circuits,  with  about  three  thoitsanil  members. 
In  nine  years  the  itinerant  company  had  increased  to 
eighty-three ;  and  the  circuits  had  multiplied  to  forty-six, 
with  nearly j^^em  thousand  members,  and  at  least  ffty 
thousand  regular  attendants  on  the  Methodist  ministry. 
Its  geographical  limits  extended  from  New  York  and 
Long  Island  on  the  North  into  South  Carolina  and 
Georgia  on  the  South,  and  reached  out  westward  to  the 
limits  of  emigration  in  the  newly  settled  portions  of  the 
Holstein  country,  beyond  the  Alleghanies.  All  these 
evidences  of  progress  had  been  attained  while  war  had 
kept  the  country  in  a  state  of  agitation  unfavorable  for 
attention  to  religious  things,  and  the  minds  of  the  peo- 
ple were  in  social  and  political  unrest,  and  while  all 
other  religious  denominations  were  diminished  in  num- 
bers, and  deranged  in  their  organizations.  Verily  it  was 
"  the  Lord's  doings ;"  and  this,  of  all  others,  was  the  heroic 
age  of  American  Methodism. 


CHAPTER  IX. 


ORGANIZATION  OF  THE  METHODIST-EPISCOPAL  CHURCH. 


With  my  staff  I  passed  over  this  Jordan,  and  now  I  am  become  two  bands." 

•E  come  now  to  an  eventful  period  in  the 
history  of  American  Methodism,  —  its 
organization  as  an  independent  church. 
It  was  well  that  this  organization  took 
place  when  it  did,  and  that  it  was  brought 
about  by  the  agencies  that  united  to  effect 
it.  The  Methodism  of  this  country  could 
not  have  long  preserved  an  efficient  con- 
nectional  unity  in  the  incomplete  state  in 
which  it  existed  prior  to  1784. 

The  loving  devotion  of  the  preachers  to  their 
great  work  of  saving  souls,  and  the  loving  Chris- 
tian experience  of  the  members,  had  hitherto  proved  a 
sufficient  bond  to  keep  them  both  from  being  seriously 
affijcted  by  any  influences  sufficiently  powerful  to  destroy 
the  harmony  of  what  was  really  only  a  domestic  reli- 
gious association.  But  it  could  not  be  expected  that 
either  preachers  or  people  would  be  content  to  remain 
much  longer  in  such  an  inclioate  ecclesiastical  state,  —  a 
state  that  recognized  the  former  as  wanting  the  full 
functional  qualities  of  the  ministry,  and  that  deprived 
the  latter  of  the  right  and  advantages  of  Christian  sac- 


212  AMERICAN  METHODISM. 

raments.  The  wonder  is  that  they  remained  quiet  as 
long  as  they  did.  It  can  only  be  accounted  for  by  the 
great  personal  influence  of  Asbury,  who,  as  Wesley's 
general  assistant,  travelled  through  the  connection,  and 
persuaded  both  preachers  and  people  to  abide  by,  if  not 
to  adopt,  his  own  views  of  the  expediency  of  remaining 
in  affinity  with  the  English  Church. 

Then,  too,  the  connectional  bond  that  held  the  Meth- 
odist societies  together  was  more  in  the  spirit  than  in 
the  letter.  Ecclesiastical  supervision  was  more  an  ar- 
rangement of  temporary  mutual  consent  than  any  con- 
stitutional or  organic  authority.  Doctrines,  rules,  and  ad- 
ministration depended  on  precedent  rather  than  on  law. 
Disaffection,  had  it  come  from  any  quarter,  would  have 
seriously  imperilled  the  whole  connection  with  section- 
al dismemberment.  The  more  widely  the  religious 
association  extended,  the  greater  would  be  its  danger 
from  division,  and  the  weaker  its  conserving  power  to 
prevent  it. 

With  all  our  sympathy  with  the  advocates  for  the 
right  to  administer  the  sacraments,  in  the  controversy  in 
1779,  we  now  see  that  it  was  well  ordered  that  they  did 
not  persist  in  the  exercise  of  their  rights,  and  that 
they  waited  a  better  dispensation.  Had  they  insisted, 
and  organized  a  church  on  the  basis  they  proposed  to 
adopt,  it  would  be  found  much  more  liable  than  the 
present  system  to  impeachment  by  the  Churchmen, 
and  to  the  charge  that  they  had  built  on  the  doubtful 
validity  of  lay  ordination. 

It  was  well  that  Wesley  moved  first  in  the  matter, 
and  gave  direction  and  authority  to  the  organization  of 
the  Methodist-Episcopal  Church.  Had  the  movement 
originated    with     the     American     preachers,  —  which 


AMERICAN  METHODISM.  213 

would  seem  to  have  been  the  most  probable  way, —  espe- 
cially if  it  had  been  adverse  to  his  wish  or  approval,  the 
weight  of  his  influence  and  his  disfavor  would  have  made 
it  hardly  possible  to  organize  a  church  without  serious 
divisions.  It  is  almost  certain,  that,  with  Wesley's  dis- 
approval, Asbury  would  have  opposed  it,  and  the 
attempted  organization  would  Ijave  proved  a  calamity 
rather  than  a  blessing. 

\ye  think  that  the  provision  made  by  Wesley  for  the 
establishment  of  a  complete  and  independent  Methodist 
church  on  this  continent  was  the  greatest  and  noblest 
work  he  ever  did.  When  has  it  ever  happened  that  a 
man  beyond  fourscore  years  has  had  the  courage  and 
decision  to  devise  and  execute  a  measure  that  seemed  to 
be  in  direct  opposition  to  all  the  antecedents  of  his  life  ? 
When  has  a  man  of  that  age  shown  such  perfect  under- 
standing of  the  "  logic  of  events,"  and,  by  a  wise,  liberal, 
and  comprehensive  Christian  policy,  given  the  influence 
of  his  name  and  office  to  direct  these  events  for  the  sal- 
vation of  so  many  souls?  Had  he  gone  a  step  farther, 
and  given  at  the  same  time  to^his  home  connection  what 
he  did  for  the  American, — a  valid  ordination  to  its  minis- 
tr}^,  —  it  would  have  been  the  crowning  act  of  his  life, 
and  have  entitled  him  to  the  honor  of  being  the  wisest 
and  greatest  ecclesiastical  legislator  of  modern  times. 
He  would  have  saved  the  Wesleyan  body  from  those 
perilous  controversies  that  afflicted  it  as  soon  as  his 
body  was  laid  in  the  grave. 

To  the  time  of  the  ordination  and  appointment  of 
Dr.  Coke  as  superintendent  of  American  Methodism, 
Mr.  Wesley  had  strictly  adhered  to  his  original  design 
of  reviving  spiritual  religion  in  the  Church :  he  had 
strenuously  opposed  all  separation /rom  it.     To  the  day 


214  AMERICAN  METHODISM. 

of  his  death  he  was  a  Churchman.  His  adhesion  to  the 
Church  was  from  partiality,  not  from  bigotry.  When, 
therefore,  he  saw  that  it  was  both  impohtic  and  impos- 
sible to  retain  the  Methodist  societies  in  America  within 
the  nominal  jurisdiction  of  the  Establishment,  his  life- 
long partiality  yielded  to  his  convictions  of  duty.  He 
saw  that  the  English  Church  in  America  had  become 
defunct,  and  that  the  political  independence  of  the 
United  States  would  necessarily  dissolve  all  the  ecclesi- 
astical connections  of  this  country  with  England,  and 
that  the  filial  relations  of  the  Methodist  societies  here 
must  be  seriously  loosened,  if  not  severed,  from  the 
parent  Wesleyan  connection.  He  decided  to  adopt  such 
measures  as  would  make  the  severance  without  aliena- 
tion, and  preserve  the  two  American  bodies  in  close  fra- 
ternal alliance. 

The  desire  of  his  American  brethren  to  be  put  in  a 
position  in  keeping  with  their  new  civil  state  was  fre- 
quently represented  to  Wesley ;  and  he  determined,  de- 
liberately, to  gratify  it.     How  could  it  be  done  ? 

Originally  he  was  a  High  Churchman.  He  held  opin- 
ions of  what  was  a  valid  ordination,  only  a  little  lower 
than  the  teachings  of  Romanism  itself  But  these  opin- 
ions had  long  since  given  way  to  the  conviction,  that 
the  pretended  apostolic  succession  was  a  "fable."  He 
now  believed,  and  for  years  had  taught,  that,  from  ScrijD- 
ture  and  from  the  practice  of  the  primitive  church,  pres- 
byters had  a  right  to  ordain  others  to  equal  authority 
with  themselves  in  the  church  of  God.  He  had  there- 
fore no  scruples  in  respect  to  his  power  to  ordain  men 
for  the  American  church. 

Wesley  had  good  reasons  to  believe,  that,  if  he  sent  men 
ordained  and  appointed  to  organize  the  Methodist  soci- 


AMERICAN  METHODISM.  215 

eties  in  America  into  a  separate  church,  it  would  not 
only  be  accepted  by  these  societies,  but  that  they  would 
be  pleased,  from  his  relation  to  them,  to  have  him  in- 
augurate the  measure.  He  decided  to  do  it,  and  to  or- 
dain a  superintendent  and  elders  to  accomplish  it.  Who 
should  be  chosen  ? 

John  Wesley  was  a  remarkably  good  judge  of  human 
character.  He  seemed  to  have  an  intuitive  knowledge 
of  men,  and  of  their  adaptation  to  any  particular  work. 
His  success  as  a  leader  was  often  attributable  to  this 
valuable  gift.  In  selecting  Thomas  Coke  and  Francis 
Asbury  to  supervise  the  new  organization  in  America, 
he  showed  how  well  he  knew  his  men,  and  their  fitness 
for  the  work  they  had  to  do.  Better  men  could  not 
have  been  chosen. 

Dr.  Coke  was  prepared  for  his  new  office  by  learning 
and  genius,  by  an  almost  unmeasured  philanthropy,  un- 
restrained activity,  and  an  unquestionable  religious  ex- 
perience. To  these  might  be  added,  what  was  not  so 
essential  as  often  convenient,  large  pecuniary  resources, 
which  he  devoted  with  a  lavish  hand  to  advance  the  vari- 
ous interests  of  Methodism. 

Coke  was  the  only  child  of  wealthy  parents.  He  was 
born  at  Brecon,  Wales,  in  1747,  and  educated  at  Jesus' 
College,  Oxford.  He  became,  soon  after  leaving  college, 
while  a  sincere  but  unregenerate  man,  minister  of  Peth- 
erton  Parish,  in  Somersetshire,  England.  By  the  teaching 
of  one  of  Wesley's  lay  preachers,  he  learned  "  better 
views  of  evangelical  Christianity."  By  the  aid  of  an 
humble  Methodist  class-leader,  he  becam-e  acquainted 
with  the  way  of  salvation  b}^  Christ.  A  clamor  w^as 
raised  against  him  in  his  parish,  because  "  he  was  too 
zealous  a  Methodist."     He  was  dismissed  by  his  rector. 


216  AMERICAN  METHODISM. 

and  threatened  to  be  mobbed  by  his  parishioners,  and 
compelled  to  leave  his  place.  The  bells  of  his  church 
chimed,  and  the  people  held  a  rejoicing  when  he  left 
town.  Dr.  Stevens  says,  "Petherton  celebrated  as  a 
jubilee  its  deliverance  from  a  Methodist  curate;  but  it 
gave  to  the  world  a  man  who  was  to  rank  second  only 
to  Wesley  in  the  history  of  Methodism,  and  to  be  the 
first  Protestant  bishop  of  the  New  World.  In  later 
years  the  Petherton  bells  w^ere  to  ring  again  for  him  as  he 
flew  over  the  country,  one  of  its  greatest  evangelists, — 
ring  for  him  a  hearty  welcome  to  his  old  pulpit." 

In  177G,  Coke  united  himself  to  Wesley  and  Method- 
ism ;  and  Wesley  found  him  "  a  man  after  his  own  heart." 
Very  soon  he  placed  him  in  positions  of  great  responsi- 
bility. He  was  stationed  in  London ;  appointed  to  pre- 
side over  tlie  Irish  Conference ;  and  commissioned  to 
travel  at  large  through  the  connection,  and  regulate  the 
societies.  In  all  these  he  honored  himself,  and  proved, 
by  his  zeal  and  courteous  manners  and  by  his  great 
executive  tact,  his  qualifications  for  the  mission  to  whicji 
he  was  soon  to  be  appointed. 

When  Wesley  decided  to  give  a  separate  organic  form 
to  American  Methodism,  his  mind  immediately  fixed  on 
Dr.  Coke  as  the  right  man  to  carry  out  his  designs.  He 
wrote  to  the  doctor,  asking  his  acceptance  of  the  office 
that  he  proposed  him  to  take.  After  two  months'  con- 
sideration of  the  proposal.  Dr.  Coke  agreed  to  accept  it; 
and  the  parties  met  at  the  Conference,  in  Leeds,  to  con- 
summate the  preparations,  to  initiate  the  movement,  and 
make  the  Methodist  societies  of  America  a  Methodist- 
Episcopal  Church. 

One  cannot  carefully  study  the  details  of  Wesley's 
plan,  without  being  impressed  with  the  wisdom  and  pru- 


..!i^      '^ 


•t^S^ 


^ 


A^IERICAN  METHODISM.  217 

dence  manifested  in  it,  nor  without  seeing  that  he  com- 
prehended the  greatness  of  his  undertaking.  He  anti- 
cipated also  the  objections  that  captious  minds  would 
make  to  his  course.  To  answer  these  objections,  he  pre- 
pared an  address  to  the  Methodist  societies  in  America, 
and  stated  the  reasons  of  his  action.  This  address  is  a 
model  of  didactic  style ;  and,  in  its  plain,  logical,  sound 
reasoning,  is  a  true  type  of  the  clear  and  honest  mind 
and  heart  of  John  Wesley. 

It  must  be  borne  in  mind,  that,  when  Wesley  wrote  this 
address,  he  vf-<i^ eighty-one  years  old;  yet  we  have  never 
found,  in  the  many  attempts  that  have  been  made  in 
defence  of  his  course,  such  concise  and  conclusive  argu- 
ments to  justify  it,  such  proof  of  the  validity  of  his 
ordinations,  and  such  a  complete  vindication  of  the  re- 
sponsibility he  assumed,  as  we  find  in  his  own  "Address." 
It  ought  to  be  preserved  in  every  work  pretending  to 
speak  of  the  history  of  Methodism.  He  says,  "By  a 
very  uncommon  train  of  providences,  many  of  the  prov- 
inces of  North  America  are  totally  disjoined  from  the 
British  Empire,  and  erected  into  independent  States. 
The  English  Government  has  no  authority  over  them, 
either  civil  or  ecclesiastical,  .any  more  than  over  the 
States  of  Holland.  A  civil  authority  is  exercised  over 
them,  —  partly  by  the  Congress,  partly  by  the  State  Assem- 
blies. But  no  one  either  exercises  or  claims  any  eccle- 
siastical authority  at  all.  In  this  peculiar  situation,  some 
thousands  of  the  inhabitants  of  these  States  desire  my 
advice  ;  and,  in  compliance  with  their  desire,  I  have  drawn 
up  a  little  sketch  :  — 

"Lord  Kjng's  'Account  of  the  Primitive  Church' 
convinced  me,  many  years  ago,  that  bishops  and  presby- 
ters are  the  same  order,  and  consequently  have  the  same 


218  AMERICAN  METHODISM. 

right  to  ordain.  For  many  years  I  have  heen  impor- 
tuned from  time  to  time  to  exercise  this  right  by  ordain- 
ing a  part  of  our  traveUing  preachers.  But  I  have  still 
refused,  not  only  for  peace'  sake,  but  because  I  was  deter- 
mined as  little  as  possible  to  violate  the  established  order 
of  the  national  Church,  to  which  I  belong. 

"  But  the  case  is  widely  different  between  England 
and  North  America.  Here  there  are  bishops  who  have 
a  legal  jurisdiction.  In  America  there  are  none,  and  but 
few  parish  ministers;  so  that,  for  some  hundred  miles 
together,  there  is  none  either  to  baptize  or  to  administer 
the  Lord's  Supper.  Here,  therefore,  my  scruples  are  at 
an  end,  and  I  conceive  myself  at  full  liberty ;  as  I  violate 
no  order,  and  invade  no  man's  right,  by  appointing  and 
sending  laborers  into  the  harvest. 

"  I  have  accordingly  appointed  Dr.  Coke  and  Mr. 
Francis  Asbur}^  to  be  joint  Superintendents  over  our 
brethren  in  North  America;  as  also  Richard  Whatcoat 
and  Thomas  Vasey  to  act  as  elders  among  them,  by  bap- 
tizing and  administering  the  Lord's  Supper. 

"  If  any  one  will  point  out  a  more  rational  and  scrip- 
tural way  of  feeding  and  guiding  those  jDOor  sheep  in 
the  wilderness,  I  will  gladly  embrace  it.  At  present,  I 
cannot  see  any  better  method  than  that  I  have  taken. 

"  It  has  indeed  been  proposed,  to  desire  the  English 
bishops  to  ordain  part  of  our  preachers  in  America. 
But  to  this  I  object.  1st,  I  desired  the  Bishop  of  Lon- 
don to  ordain  one  only,  but  could  not  prevail.  2d,  If 
they  consented,  we  know  the  slowness  of  their  proceed- 
ings ;  but  the  matter  admits  of  no  delay.  3d,  If  they 
would  ordain  them  now,  they  wotdd  likewise  expect  to 
govern  them.  And  how  grievously  would  this  entangle 
us!     4th,  As  our  American   l^rethren  are   now  totally 


AMERICAN  METHODISM.  219 

disentangled  from  both  the  State  and  the  English  hie- 
rarchy, we  dare  not  entangle  them  again,  either  with  the 
one  or  the  other.  They  are  now  at  full  liberty  simply 
to  follow  the  Scriptures  and  the  primitive  church.  And 
we  judge  it  best  that  they  should  stand  fast  in  that  lib- 
erty wherewith  God  has  so  strangely  made  them  free," 

Wesley's  arrangements,  to  consummate  what  we  have 
called  the  great  work  of  his  life,  were  completed;  and  he 
called  Rev.  James  Creighton  and  Dr.  Coke,  both  of 
whom  were  presbyters  of  the  Church  of  England,  to 
Bristol.  Assisted  by  them,  Wesley  ordained  Thomas 
Vasey  and  Richard  Whatcoat  —  two  of  his  preachers  — 
deacons,  and  then  elders.  The  day  following,  with  the 
assistance  of  Messrs.  Creighton,  Whatcoat,  and  Vasey,  he 
ordained  Dr.  Coke  for  the  office  of  Superintendent,  or 
Bishop,  of  the  Methodist  Church  in  America. 

There  have  been  many  more  imposing  ordination  ser- 
vices than  this,  more  Te  Deums  and  genuflexions,  more 
elaborate  responses  and  formal  rituals ;  but  a  more  im- 
portant one,  more  simple  and  sincere,  more  scriptural  and 
primitive,  had  not  taken  place  since  the  day  when  the 
Church  at  Antioch  obeyed  the  voice  of  the  Holy  Ghost, 
and  separated  Barnabas  and  Saul  for  the  work  where- 
unto  it  had  called  them,  and,  by  fasting  and  prayer,  and 
laying  on  of  hands,  sent  them  away ;  or  when  Timothy 
received  the  gift  given  him  "  by  the  laying  on  of  the 
hands  of  the  presbytery." 

The  little  band,  commissioned  with  powers  and  duties 
that  were  to  largely  affect  the  religious  interest  of  the  new 
nation  and  the  new  church,  left  Bristol  on  the  morning 
of  Sept.  18,  1784.  They  arrived  in  New  York  Nov.  3. 
The  brethren  of  Wesley  Chapel  received  and  entertained 
them  cordially.     John  Dickens,  the  preacher,  on  learn- 


220  AMERICAN  METHODISM. 

ing  the  particular  design  of  Dr.  Coke  and  bis  associates 
in  coming  to  this  country,  "rejoiced  with  exceeding 
joy."  In  a  few  days  the  three  ordained  Metliodlsts  of 
America  started  southward,  to  meet  Mr.  Asbury.  They 
stayed  a  short  time  in  Philadelphia,  and  passed  on  to 
Barratt's  Chapel,  in  Maryland.  They  arrived  at  the 
time  of  a  quarterly  meeting,  and  quite  a  number  of 
preachers  were  present ;  and  Dr.  Coke  preached.  He  de- 
scribes the  impression  made  on  his  mind  at  this  service : 
"  It  was  the  best  season  I  ever  knew,  except  one  in 
Charlemont,  in  Ireland.  In  the  midst  of  the  forest  I 
had  a  noble  congregation.  After  the  sermon,  a  plain, 
robust  man  came  up  to  me  in  the  pulpit,  and  kissed  me. 
I  thought  it  could  be  no  other  than  Mr.  Asbury,  and  I 
w^as  not  deceived."  A  spectator.  Rev.  Ezekiel  Cooper 
says,  "The  other  preachers,  at  the  same  time,  were  melted 
into  sj-mpathy  and  tears.  The  congregation  also  caught 
the  glowing  emotion ;  and  the  whole  assembly,  as  if 
struck  with  a  shock  of  heavenly  electricity,  burst  into  a 
flood  of  tears.  Every  heart  appeared  overflowing  Avith 
love  and  fellowship,  and  an  ecstasy  of  joy  and  gladness 
ensued." 

Asbury  had  come  hither,  and  arrived  during  the  ser- 
mon ;  perhaps  hoping,  but  hardly  expecting,  to  meet  with 
Dr.  Coke.  We  can  judge  how  little  he  knew  of  the 
o])ject  of  the  doctor's  visit  from  what  he  says:  "I  was 
greatly  surprised  to  see  Brother  Whatcoat  assist,  by  tak- 
ing the  cup  in  the  administration  of  the  sacrament.  I 
was  shocked,  when  first  informed  of  the  intention  of 
these  brethren  in  coming  to  this  country. .  It  may  be  of 
God." 

A  brief  conference  of  the  preachers  present  was  held, 
and  it  was  decided  to  call  a  general   Conference  of  all 


AMERICAN  METHODISM.  221 

the  preachers,  at  Baltimore.  Freeborn  Garrettson  ^'Avas 
sent  off  like  an  arrow  from  north  to  south,  and  directed 
to  send  messengers  to  the  right  and  left,  and  to  gather 
all  the  preachers  together  at  Baltimore,  on  Christmas 
eve." 

The  memorable  Christmas  Conference  drew  near. 
The  preachers,  startled  by  the  intelligence  from  Garrett- 
son  of  the  object  of  its  meeting,  hastened  thither  with 
some  anxiety,  but  more  of  hope,  to  be  present  at  the 
great  event.  The  members  of  the  societies  to  Avhom 
the  word  speedily  spread,  that  they  were  to  be  no  longer 
semi-aliens  to  full  church  privileges,  heard  the  news  with 
gladness  and  thanksgiving.  Coke,  Asbury,  Vasey,  and 
Whatcoat  spent  the  week  before  preparing  for  the  ses- 
sion of  Conference,  at  Perry  Hall,  —  the  elegant  mansion 
of  Henry  D.  Gough,  a  wealthy  and  devoted  Methodist, 
about  fifteen  miles  from  Baltimore. 

On  the  morning  of  the  24th  of  December,  the  Con- 
ference began.  Garrettson  had  been  swift  as  "  the 
arrow,"  and  gathered  together  sixty  of  the  eighty-three 
American  preachers,  each  one  intensely  solicitous  that 
this  special  convention  might  prove  a  glorious  event  in 
their  beloved  Methodism.  The  Conference  was  held  in 
Lovely-lane  Chapel,  —  a  significant  name  for  such  an  oc- 
casion and  such  a  company. 

Dr.  Coke  opened  the  session  by  reading  Mr.  Wesley's 
letter  to  the  American  societies.  '•  It  was  agreed,"  says 
Mr.  Asbury,  "to  form  ourselves  into  an  Episcopal  Church, 
and  to  have  superintendents,  elders,  and  deacons."  We 
have  said  that  Wesley  appointed  Asbury  as  an  associate 
superintendent  with  Dr.  Coke;  but  he  declined  the  ap- 
pointment, except  by  the  suffrage  of  his  brethren.  The 
first  action  of  the  Conference  was  to  elect  him  and  Coke 


222  AMERICAN  METHODISM. 

superintendents,  or  bishops.  Its  subsequent  action  was 
to  perfect  its  organization  in  detail,  and  prepare  rules 
for  the  government  of  both  preachers  and  people  under 
the  regime  of  the  new  church.  On  motion  of  Mr.  Dick- 
ens, it  was  unanimously  resolved  to  take  the  title  of 
"  The  Methodist-Episcopal  Church  of  the  United  States 
of  America." 

Twelve  preachers  were  elected  and  ordained  elders ; 
three  were  elected  and  ordained  deacons.  On  the  sec- 
ond day,  Mr.  Asbury  was  ordained  a  deacon ;  on  the  third 
day,  an  elder;  and,  on  the  fourth,  ordained  to  the  office 
of  bishop.  These  were  eventful  acts  in  the  history  of 
Methodism.  For  thirty  years  thereafter  he  was  to  be 
the  controlling  mind  and  the  energetic  executive  of  the 
church.  It  was  a  gracious  providence  that  gave  the 
newly  formed  church  an  Asbury  at  this  critical  period 
of  its  history :  his  qualifications  for  his  new  official 
position  had  been  already  partly  shown,  as  "Wesley's  as- 
sistant in  the  provincial  state  of  the  societies.  His  pop- 
ularity among  his  brethren,  and  their  confidence  in  him, 
were  manifested  by  their  unanimous  votes  for  him  for 
bishop.  Besides  his  natural  and  gracious  endowments 
for  the  office,  he  was  acquainted  with  the  condition  of 
almost  every  society  in  the  church,  and  knew  personally 
the  history  and  gifts  of  nearly  every  preacher  of  the  Con- 
ference. He  had  been  practically  a  superintendent  of 
the  American  connection  for  the  last  five  years,  and 
needed  now  only  the  authority  of  official  suffi-age  and 
consecration. 

The  Methodists  had  become  a  "  considerable  people  " 
in  Baltimore ;  and  the  session  of  this  Christmas  Confer- 
ence was,  in  more  than  one  sense,  "a feast  of  fat  things." 
The  preaching  was  daily  attended  by  large  and  devout 


AMERICAN  METHODISM.  223 

congregations.  The  hospitality  of  the  citizens  was  lav- 
ishly bestowed,  and  the  ten  days  of  the  Conference  were 
a  continuous  jubilee. 

The  members  of  that  Conference  were  most  of  them 
objects  of  interest  and  worthy  of  study,  seen  either  in 
the  light  of  their  past  eventful  histories,  or  in  their  qual- 
ifications for  doing  great  things  in  the  future  church. 
Dr.  Hamilton,  who  knew  some  of  them  personally,  and 
could  delineate  their  characters  with  a  master's  pencil, 
and  who,  by  many  years'  experience  in  the  workings  of 
Methodism,  could  appreciate  the  doings  and  the  men  of 
that  Conference,  says, "  Leaving  out  Asbury  and  his  Eng- 
lish brethren,  —  Whatcoat  and  Vasey,  who  were  yet  in 
the  prime  of  life,  —  the  American  preachers  had  still 
about  them  the  prestige  of  a  vigorous  manhood.  Few,  if 
any  of  them,  would  now  be  called  old  men.  Dromgoole, 
who  joined  the  Conference  in  1774,  had  travelled  but  ten 
years,  and  sat  as  senior  among  his  brethren.  John 
Cooper  and  William  Glendenning  were  one  year  later ; 
and  then  Francis  Poythress  and  Freeborn  Garrettson, 
who  entered  the  Conference  in  1776.  After  this  we  see 
the  names  of  eleven  —  including  John  Dickens  and 
Caleb  B.  Pedicord  —  who  joined  in  1777 ;  and,  for  1778 
and  1779,  eight  more.  These  fourteen  preachers,  with 
Dr.  Coke,  Bishop  Asbury,  Richard  Whatcoat,  and  Thomas 
Vasey,  —  in  all  eighteen,  —  constituted  properly  what 
might  be  called  the  age  of  the  Conference;  being  men 
of  experience,  and  well  acquainted  with  the  workings  of 
Methodism.  A  few  others  had  travelled  four  years; 
some,  three  ;  a  considerable  number,  two  years ;  and 
others,  even  not  more  than  ten  months. 

"Thus  a  large  proportion  of  the  members  of  that 
great  council  were  young  men,  —  young,  at  least,  in  the 


224  AMERICAN  METHODISM. 

work  of  the  ministry ;  but  many  of  them  doubtless  had 
old  heads  on  young  shoulders.  With  such  master  spirits 
as  Coke  and  Asbury,  Whatcoat,  Dromgoole,  Poythress, 
Garrettson,  and  Dickens,  to  direct  and  influence  their 
deliberations,  nothing  was  likely  to  be  done  —  was  done 
—  but  what  was  best  for  the  whole  church.  Their  work 
of  ten  days  has  been  before  us  for  three-fourths  of  a  cen- 
tury, and  speaks  for  itself;  will  continue  to  speak  in  all 
coming  time,  as  presenting  one  of  the  wisest  and  fairest 
monuments  of  human  arrangement  for  the  good  of  the 
race. 

"  The  secret  of  their  success  was  their  oneness  of 
spirit.  Like  the  disciples  in  the  Jerusalem  chamber, '  they 
were  all  of  one  heart  and  one  mind.'  Whoever  looks 
at  the  system  of  rules  or  government  devised  and  sent 
forth  by  the  general  Conference  of  1784,  must  concede 
to  it  a  ^  whole-sidedness '  and  unselfishness,  both  as  it  re- 
gards the  preachers  themselves,  and  the  people  under 
their  care.  Casting  aside  all  precedents  as  authoritative 
in  church  government,  and  looking  to  the  examples  of 
Christ  and  his  apostles,  they  went  straight  on  in  the 
work  of  planning  and  executing,  knowing  at  the  time 
the  obloquy  and  scorn  with  which  they  would  be  assailed 
from  every  quarter ;  and  now  that  men  have  grown 
wiser  in  spite  of  themselves,  the  Methodists  can  look  up 
in  conscious  manhood  while  pointing  to  the  result,  and 
say, '  Behold  what  hath  God  wrought ! '  " 

The  future  progress  and  character  of  the  church  de- 
pended very  much  on  the  "  Rules  and  Regulations  " 
adopted  at  this  Conference.  It  was  no  small  matter  to 
organize  a  church  of  fifty  thousand  adherents,  scattered 
over  nearl}^  the  whole  territory  of  the  nation.  It 
was  to  prepare  a  discipline  that  would  be  neither  im- 


AMERICAN  METHODISM.  225 

properly  loose  nor  unduly  severe,  for  both  preachers  and 
people ;  that  would  be  adapted  to  the  new  condition  of 
the  State,  and  comprehensive  in  its  policy  with  the  prom- 
ised greatness  of  the  nation  ;  that  would  provide  for 
the  spiritual,  financial,  and  social  wants  of  the  church. 
In  the  true  spirit  of  Methodism,  this  Conference  had  to 
be  conserving,  and,  to  provide  for  the  healthy  and  vigor- 
ous preservation  and  life  of  the  societies  already  gath- 
ered. It  had  to  adopt  a  policy  thoroughly  aggressive  and 
defensive,  and  to  look  after  every  home  interest,  and 
to  quicken  with  an  active  impulsiveness  the  evangelical 
spirit  of  the  whole  connection.  The  societies  had  been, 
hitherto,  a  kind  of  provincial  part  of  the  Wesley  an  body : 
they  had  taken  Wesley's  large  "  Minutes"  for  their  disci- 
pline, and  their  leaders  had  sought  chiefly  to  pilot  the 
American  craft  in  Wesley's  wake.  Now  they  were  to 
steer  it  independently  of  foreign  control.  They  were  to 
be  guided  by  observations  of  their  own  taking,  and  be 
obedient  to  the  dictates  of  their  own  judgment.  Wisdom, 
experience,  and  fidelity  are  important  requisites  in  all 
legislation  for  the  government  of  others :  how  very  im- 
portant it  was  in  a  body  like  this,  giving  direction  to, 
and  furnishing  a  precedent  for,  all  succeeding  ones  !  The 
history  of  the  church  has  proved  how  these  qualities 
abounded  in  the  members  of  the  general  Conference  of 
1784. 

Wesley  himself  contributed  largely  in  preparing  for 
the  action  of  this  Conference.  He  furnished  a  liturgy, 
an  abridgment  from  that  of  the  English  Church,  entitled 
"  The  Sunday  Service  of  the  Methodists  in  North  Amer- 
ica, with  other  occasional  services."  It  contained  "  a 
form  of  public  prayer  ;  the  form  and  manner  of  making 
and  ordaining  superintendents,  elders,  and  deacons ;  the 


226.  AMERICAN  METHODISM. 

articles  of  religion ;  and  a  collection  of  psalms  and 
hymns  for  the  Lord's  Day."  These  were  all  severally 
adopted  b}^  the  Conference. 

The  '•  Articles  of  Religion,"  containing  twenty-four  sec- 
tions, were  an  abridgment,  with  some  change  in  the 
phraseology,  from  the  "Thirty-nine  Articles"  of  the 
Church  of  England.  The  seventeenth,  usually  known  as 
the  Cal  vinistic  article,  was  of  course  omitted.  The  Confer- 
ence showed  its  loyalty  to  the  Government  of  the  United 
States,  by  adding  another  article,  asserting  the  suprem- 
acy of  the  executive  and  legislative  powers  of  the  Gen- 
eral and  State  Governments,  and  declaring  that  "'  said 
States  ought  not  to  be  subject  to  any  foreign  jurisdic- 
tion." There  can  be  no  better  proof  of  the  excellence 
and  comprehensiveness  of  these  articles  than  is  found 
in  the  fact  that  they  have  virtually  remained  inviolate 
and  unaltered  to  the  present  day.  Whatever  disaffec- 
tion has  arisen  in  the  Methodist  church  on  account  of 
government  or  policy,  there  has  always  been  an  unvary- 
ing unanimity  and  love  for  its  articles  of  religion. 

The  form  of  public  prayer  was  short-lived.  Mr.  Wes- 
ley's proclivities  for  the  Church  induced  him  to  prepare 
it,  and  the  veneration  of  the  Conference  for  him  dis- 
posed them  to  adopt  it.  The  use  of  it  was  attempted 
for  a  while  in  some  of  the  larger  congregations;  but 
American  Methodism  had  no  sympathy  for  prayers  that 
were  read.  They  had  not  so  learned,  and  were  disin- 
clined to  the  yoke.  As  soon  as  1792,  its  use,  and  all  ref- 
erence to  this  part  of  the  liturgical  service,  disappeared. 

The  forms  of  making  and  ordaining  superintendents 
(bishops),  elders,  and  deacons,  as  furnished  by  Wesley, 
have  remained  in  use,  with  scarcely  a  verbal  change,  to 
the  present  time.     The  ''  Psalms  and  Hymns"  were  soon 


AMERICAN  METHODISM.  227 

left  out  of  the  "  Discipline,"  and  printed  separately.  They 
have  passed  through  several  revisions  and  enlarge- 
ments. This  Conference  had  much  to  do  in  regulating, 
what  may  be  strictly  called  the  economy  of  the  church. 
It  determined  how  men  were  to  be  elected  to  the  vari- 
rious  "orders,"  and  defined  their  duties  and  liabilities. 
It  guarded  against  imposition  from  flilse  or  unworthy 
ministers.  The  rules  providing  for  the  "  allowance,"  or 
salary,  of  ministers  and  their  families  were  not  the 
least  part  of  its  resolves.  They  indicate  a  caution,  that 
would  have  seemed  hardly  necessary  in  those  times, 
lest  any  man  should  be  tempted  by  "  filthy  lucre  "  to 
engage  in  the  work  of  the  ministry.  They  tell  the 
maximum  of  the  allowance  :  they  needed  not  usually  to 
limit  the  minimum.  Each  preacher  may  receive  no 
more  than  sixty-four  dollars  annually!  and  the  same 
amount  for  his  wife.  Each  child  under  eleven  years  of 
age  might  be  allowed  about  a  quarter  of  this  sum ! 
Verily,  this  might  be  called  a  part  of  the  economy  of 
Methodism  ! 

The  Conference  provided  for  a  kind  of  mutual-benefit 
"Preacher's  Fund,"  for  superannuated  preachers  and  their 
families ;  also  for  "  a  general  fund  for  carrying  on  the 
whole  w^ork  of  God,"  by  annual  or  quarterly  collections 
"in  the  principal  congregations."  It  was  a  domestic- 
mission  arrangement,  and  one  of  the  first  devised  in 
this  country  for  preaching  the  gospel  to  new  and  desti- 
tute reg-ions. 

o 

Forms  and  regulations  were  adopted  for  the  adminis- 
tration of  the  sacraments,  and  it  was  determined  who 
w^ere  proper  persons  to  receive  them ;  also  how  per- 
sons should  be  admitted  to  the  church,  and  how  un- 
worthy members  should  be  excluded ;   also,  to  encour- 


228  AMERICAN  METHODISM. 

age  spirituality  and  prevent  formality  in  singing,  it  was 
ordered  that  "  every  person  in  the  congregation  should 
sing, — not  one  in  ten  only."  All  superfluity  of  dress  was 
prohibited.  The  Methodists  of  those  primitive  days 
were  resolved  on  being  a  plain  people.  They  gave  "  no 
tickets  to  any  that  wore  high  heads,  enormous  bonnets, 
ruffles,  or  rings  ! "  It  was  enacted  that  members  should 
'•not  be  unequally  yoked  together  with  unbelievers," 
and  they  were  prohibited  marrying  ''  unawakened  per- 
sons ; "  and  such  as  did,  were  to  "  be  expelled  the 
society." 

This  Conference  adopted  stringent  measures  for  the 
"  extirpation "  of  slavery,  and  published  its  sentiments 
respecting  the  "great  evil."  It  said  "We  view  it  as 
contrary  to  the  golden  law  of  God,  on  which  hang  all 
the  law  and  the  prophets,  and  the  inalienable  rights  of 
mankind,  as  well  as  every  principle  of  the  Revolution, 
to  hold  in  the  deepest  debasement  —  in  a  more  abject 
slavery  than  is  to  be  found  in  any  part  of  the  world, 
except  America  —  so  many  souls  that  are  capable  of 
the  image  of  God.  We  therefore  think  it  our  most 
bounden  duty  to  take  immediately  some  effectual 
method  to  extirpate  this  abomination  from  among  us." 

The  memorable  Christmas  Conference  was  closed 
after  ten  days  of  harmonious  deliberation,  and  Ameri- 
can Methodism  took  a  systematic,  organized  form.  The 
preachers  separated  from  Baltimore  to  their  distant 
fields  of  service,  feeling  that  they  were  no  more  mere 
'•  lay  preachers,"  but  full  ministers  of  the  Lord  Jesus ; 
that  every  official  in  the  church,  from  the  class-leader  to 
the  bishop,  had  received  additional  functional  power  by 
the  new  organization ;  and  that  the  societies  were  no 
more  scattered  sheep,  at  best  in  extemporized  enclos- 


AMERICAN  METHODISM.  229 

ures,  but  a  folded  flock,  with  the  full  privileges  and 
ordinances  provided  by  the  Great  Shepherd. 

The  proceedings  of  this  Conference  were  as  satisfac- 
tory to  the  Methodist  people  as  to  the  preachers.  The 
independence  of  the  nation  was  not  a  greater  cause  of 
joy  to  the  American  people  than  the  creation  of  an 
independent  Methodist  Church  was  to  the  members  of 
the  Methodist  societies.  Jesse  Lee  says,  "The  Meth- 
odists were  pretty  generally  pleased  at  our  becoming  a 
church,  and  heartily  united  together  in  the  plan  which 
the  Conference  had  adopted ;  and  from  that  time  reli- 
gion greatly  revived."  William  Watters  says,  "  It  gave 
great  satisfaction  throughout  all  our  societies."  Ezekiel 
Cooper  siiys,  "  This  step  met  with  general  approbation, 
both  among  the  preachers  and  members." 

We  do  not  now  propose  to  attempt  any  defence  of 
the  order  and  government  of  the  Methodist-Episcopal 
Church.  High  Churchmen  may  prate  about  the  inva- 
lidity of  its  ordinations,  and  Independents  may  call 
its  government  illiberal  or  oppressive.  To  the  former 
we  say,  that  its  ordinations  are  such  as  the  church  at 
Antioch  conferred  on  Barnabas  and  Saul;  and  to  the 
latter,  that  the  restraints  of  its  economy  are  salutary, 
without  being  burdensome ;  and  to  both  we  say,  "  By 
their  fruits  ye  shall  know  them."  Let  us  rather  look 
now  to  find  the  quality  and  the  measure  of  the  fruit. 


CHAPTER    X. 


CHURCH   EXTENSION,  —  !^ 


"  Not  to  boast  iu  auother  man's  line  of  things  made  ready  to  our  hands." 


HERE  were  three  marked  characteristics 
that  distinguished  American  Methodism, 
for  the  first  quarter  of  a  century  after  its 
organization  as  a  church.  They  were  its 
pioneer  movements,  or  church  extension ; 
great  demonstrative  revivals;  and  the  adap- 
tation of  its  economy  for  permanency  and 
efficiency.  We  will  devote  a  chapter  to 
each  of  these. 


The  close  of  the  Conference  of  1784  found  Method- 
ism in  a  good  state  to  begin  a  vigorous  aggressive 
movement.  It  had  struggled  through  the  war,  and,  iu 
spite  of  all  hindrances,  had  generally  maintained  the 
ground  it  had  before  occupied.  It  had  also  extended 
its  line  of  labor  further  southward,  and  increased  its 
membership  from  three  thousand  to  fifteen  thousand. 
The  few  societies  that  had  been  suspended  or  destroyed 
during  the  war  were  being  successfully  resuscitated, 
and  brought  into  order,  and  supplied  with  pastors.  An 
inspiration  was  imparted  to  both  preachers  and  people, 
from  the  large  increase  of  the  membership  in  the  year 
that   followed   the  war,  —  greater  than    any  previous 


AMERICAN  METHODISM.  231 

year  of  Methodist  history.  Like  a  large  yield  of  first 
fruits,  it  was  an  earnest  of  the  future  harvest. 

The  spirit  of  the  country  was  jubilant  over  the  peace 
that  had  come,  after  so  many  years  of  anxious  conflict ; 
and  large  expectations  were  indulged  of  something'- 
great  and  prosperous  in  the  future  history  of  the  young 
nation.  Already  the  tide  of  emigration  began  to  move 
outward  to  the  vast  unoccupied  regions  of  the  West. 
This  daring,  energetic  spirit  of  the  civihan  would 
naturally  be  felt  by  the  itinerants.  They  would  aspire 
to  make  the  newly  organized  church  rival  the  enter- 
prise of  the  people.  They  sought  to  make  its  influence 
felt,  and  to  establish  its  institutions,  co-extensively  wdth 
the  domain  of  the  nation. 

With  such  aspirations,  every  Methodist  preacher  felt, 
that,  now  that  the  really  "  sacramental "  host  was  organ- 
ized, disciplined,  and  equipped,  there  was  nothing  to 
hinder  it  from  achieving  great  and  certain  victories. 

This  hopeful,  expectant  spirit  of  the  itinerants  was 
heartily  reciprocated  by  the  members  of  the  Methodist 
societies.  They  rejoiced  in  the  new  organization  "  with 
exceeding  joy."  They  showed  how  much  they  appre- 
ciated their  new  privileges,  by  the  "  rush "  they  made 
to  enjoy  the  sacraments  from  the  hands  of  their  own 
ministers.  Many  of  them  had  never  before  partaken 
of  the  Lord's  Supper.  Either  they  had  not  had  oppor- 
tunity to  do  so  from  ministers  of  other  denominations ; 
or,  as  was  often  the  case,  they  were  disinclined  to  re- 
ceive it  from  the  hands  of  men  in  whose  religious  char- 
acter they  had  no  confidence.  When,  therefore,  the 
sacramental  table  was  reared  in  their  own  religious 
fiimily,  and  they  were  invited  to  draw  near,  they  hast- 
ened to  respond    to    the    call  with  thanksgivings  and 


232  AMERICAN  METHODISM. 

great  rejoicings.  Sacramental  seasons  became  great 
religious  festivals,  and  ^yere  marked  with  extraordinary 
displays  of  the  divine  power. 

The  opportunity  to  receive  the  sacrament  of  baptism 
was  also  eagerly  embraced.  Thousands  of  the  members 
had  never  been  baptized ;  and  nearly  all  the  children  of 
Methodist  parents  were  unbaptized.  The  p.irents  came 
to  receive  the  ordinance,  and  brought  their  children : 
scores  and  hundreds  of  them  at  a  time  were  initiated 
into  the  benefits  of  this  covenant-making  ordinance  of 
the  church.  The  preachers  ordained  at  the  Christmas 
Conference  were  widely  distributed  in  different  parts 
of  the  connection;  and  at  quarterly  meetings,  and  other 
public  services,  the  demand  for  baptism  was  so  great 
that  the  administrator  often  became  weary  in  its  ad- 
ministration. It  has  been  estimated  that  not  less  than 
ten  thousand  children  and  adults  were  baptized  by 
Methodist  ministers  within  two  years  after  the  adjourn- 
ment of  the  Conference  in  1784. 

If  Methodism  is  Christianity  in  earnest,  it  is  also 
Christianity  at  work,  and  taking  the  form  of  evangelical 
aggression.  It  believes  in  an  experience  that  is  always 
impelling  its  subjects  "  to  speak  the  things  they  have 
seen  and  heard."  It  holds  the  doctrine  that  Christ  died 
for  all ;  it  professes  to  have  received  a  commission, 
"  Go  ye  into  all  the  world,  and  preach  the  gospel  to 
every  creature."  Its  organization  favors  diffusion.  In 
its  class  and  prayer  meetings,  its  members  are  trained 
to  disseminate  the  truth,  by  declaring  freely  the  great 
things  the  Lord  hath  done  for  them.  Its  cxhorters  and 
local  preachers  are  appointed  to  find  out  the  few  or  the 
many  who  have  not  regular  ministrations  of  the  Word, 
and  to  preach  to  them  the   message   of  exhortation. 


AMERICAN  METHODISM.  233 

The  itinerancy  is  a  thoroughly  pioneer  system,  that 
widens  and  extends  its  circuit  to  all  that  are  destitute. 
It  seeks  out  the  people,  rather  than  waits  to  be  called 
by  the  people.  When  the  itinerant  commits  himself  to 
the  service,  he  says  submissively  to  authority,  "Here 
am  I :  send  me."  The  practical  effect  of  all  this  belief, 
experience,  and  training,  was  that,  if  a  private  member 
moved  his  residence  into  a  community  where  Method- 
ism had  not  gone  before  him,  he  began  to  speak  of  the 
grace  that  had  saved  him;  and  ere  long  he  gathered 
others  to  the  knowledge  of  the  same  grace,  with  whom 
he  could  "take  sweet  counsel;"  and  they  together  formed 
the  nucleus  of  a  class,  and  a  growing  church.  If  an  ex- 
horter  or  local  preacher  moved  into  a  community  with- 
out the  ministry  of  the  Word,  he  began  to  exhort,  and 
teach  the  "  truth  as  it  is  in  Jesus ; "  and  he  soon  pre- 
pared a  regular  appointment  for  an  itinerant.  The 
itinerant,  reaching  out  and  surveying  the  waste  places, 
quickly  found  himself  "  enlarged  to  preach  the  gospel 
to  regions  beyond." 

Never  since  the  days  of  Paul  and  Barnabas  have  there 
been  found  better  specimens  of  energetic  and  spirited 
evangelists  than  American  Methodism  famished  in  the 
first  half-century  of  its  history.  There  seemed  to  be  an 
honest  rivalry  whether  the  emigrant  should  be  more  dar- 
ing and  industrious  in  seeking  a  new  region  to  im- 
prove his  worldly  condition,  or  the  itinerant  in  finding 
him  out,  ofiering  him  the  message  of  salvation,  and 
throwing  around  him  the  constraints  and  influences  of 
religion. 

It  was  no  new  spirit  breathed  into  the  members  of 
the  Christmas  Conference,  but  an  old  one,  quickened,  and 
made  systematically  effective,  that  developed  itself  from 


234         ■  AMERIGAN  METHODISM. 

that  body.  It  was  the  vigor  of  youth,  increased  and 
directed  by  a  nearer  approacli  to  manhood. 

The  work  of  church  extension,  properly  of  missionary 
efforts,  was  inaugurated  at  this  Conference  hy  sending 
Garrettson  and  Cromwell  to  Nova  Scotia.  Methodism 
for  a  few  years  had  had  a  limited  and  struo-ff-lino:  exist- 
ence  among  the  colonists  composing  the  Eastern  British 
Provinces.  It  had  originated  in  Nova  Scotia,  about  four 
years  before,  in  the  labors  of  William  Black  :  since  that 
time  he  had  succeeded  in  raising  a  few  societies,  and 
they  had  become  too  numerous  for  him  to  supervise 
alone.  He  believed  that  there  was  a  good  promise  and 
a  demand  for  itinerants  in  the  colony ;  and  he  came  to 
Baltimore  to  meet  Dr.  Coke,  and  press  on  him  the  im- 
portance of  sending  missionaries  to  the  promising  field. 

How  strange  and  unforeseen,  but  gracious,  are  the 
workings  of  Providence  !  The  interest  awakened  in  tlie 
mind  of  Dr.  Coke  for  Nova  Scotia  resulted  in  sending 
Garrettson  and  Cromwell  as  desired;  but  it  also  moved 
him  to  other  efforts  in  behalf  of  those  provinces,  that 
resulted  in  far  greater  things  for  other  regions.  On  his 
return  to  Englaud,  the  following  year,  he  devoted  himself 
to  raise  mone}',  and  to  get  other  men  who  would  go  w^ith 
him  to  Nova  Scotia.  On  their  way  thither  a  storm  drove 
them  from  their  course  to  an  island  of  the  West  Indies, 
and  there  the  doctor  and  his  missionaries  commenced  a 
work  that  has  resulted  in  the  great  Weslej'an  missions 
of  the  West  Indies. 

Garrettson  and  Cromwell  landed  at  Halifax,  and  began 
their  missionary  Lil)ors.  We  need  not  follow  them  in  the 
details.  They  found  there  John  Mann, —  a  convert  of 
Boardman  in  New  York,  ten  3'ears  before,  and  who  had 
supplied  the  John-street  Cinucli  during  tlie  Ptcvulution- 


AMERICAN  METHODISM.  235 

ary  War,  while  the  English  held  the  city.  He  heartily 
joined  with  them,  and  made  a  third  itinerant.  They 
found  also  some  Methodist  refugees  from  the  States, 
who,  in  loyalty  to  the  king,  had  fled  thither,  and  who 
formed  a  company  with  which  to  commence  the  organi- 
zation of  Methodism  in  the  colony. 

The  toils  and  sufferings  of  the  missionaries  were  very 
great,  but  they  had  great  success  in  their  mission.  They 
also  extended  their  field  to  the  island  of  Newfoundland 
and  to  New  Brunswick.  Garrettson  labored  in  these 
provinces  for  two  years.  Wesley,  at  his  instance,  sent 
other  missionaries ;  and,  when  Garrettson  returned  to  the 
States,  there  were  in  Nova  Scotia  over  seven  hundred 
members.  The  results  of  this  missionary  movement  of 
the  Conference  of  1784  cannot  be  Vvdiolly  told  in  figures; 
yet  Methodism  has  now  in  Eastern  British  America  a 
separate  Wesleyan  Conference,  with  over  an  hundred 
preachers,  thousands  of  members,  with  chapels  and  all 
the  appliances  of  religious  prosperity. 

Methodism  has  been  introduced  into  many  places  in 
this  country  by  agencies  unanticipated,  and  often  very 
humble  and  apparently  uninfluential.  This  has  not, 
however,  been  the  usual  way.  Generally  it  has  been 
from  a  purpose  seriously  and  deliberately  formed,  and 
the  work  has  commenced  with  a  design  as  definite  and 
fixed  as  a  leader  of  an  army  would  have  in  attempting 
to  take  a  city.  Rarely,  if  ever,  has  the  purpose  fixiled : 
if  it  seemed  to  fail  for  a  season,  the  invincible  itinerant 
never  gave  it  up.  Trusting  in  the  promise,  "  Lo  !  1  am 
with  you  alway,"  he  persisted :  he  followed  out  his  mis- 
sion "  on  that  line  "  until  the  desire  of  his  heart  was  ac- 
complished. 

We  have  an  instance  of  this  planning  for  church  ex- 


236  AMERICAN  METHODISM. 

tension,  and  its  success,  in  the  movement  of  Asbury  to 
plant  Methodism  in  Charleston,  S.C.,  soon  after  the  ad- 
journment of  the  Christmas  Conference.  Hitherto  it 
had  been  a  stranger  in  that  city.  Pillmore  had  visited 
Charleston  in  1773,  but  he  formed  no  society.  Charleston 
was  the  leading  city  of  the  South,  and  Asbury  resolved 
to  establish  there  a  church. 

After  the  close  of  the  Conference  in  North  Carolina, 
with  Jesse  Lee  as  his  companion,  and  Henry  Willis  as 
a  forerunner,  to  give  out  his  appointments  and  prepare 
the  way,  Asbury  moved  on  Charleston.  A  providential 
letter  of  introduction  to  a  merchant  of  the  city  provided 
for  him  a  place  of  entertainment.  His  host  and  family 
were  soon  converted.  By  a  sj^ecial  favor,  an  unoccupied 
Baptist  church  was  obtained  for  preaching,  and  Lee 
opened  the  services  with  a  congregation  of  twenty. 
Every  day,  for  a  week,  one  of  the  itinerant  company 
preached ;  and  the  congregation  increased.  A  society 
was  formed  of  a  few  members,  and  Willis  left  in  charge. 
The  next  year  Asbury  visited  the  city  again :  he  says, 
"  The  congregations  are  large,  and  the  little  flock  are 
encouraged  to  undertake  the  building  of  a  house  of 
worship."  The  next  year,  the  house  was  finished,  and 
was  capable  of  seating  fifteen  hundred  people.  Dr. 
Coke  dedicated  it.  "  It  gave  to  Methodism  an  estab- 
lished and  permanent  character.  It  was  a  public  decla- 
ration that  it  had  driven  down  its  stake,  and  intended 
to  hold  on." 

The  introduction  of  Methodism  into  Charleston  by 
Asbury  naturally  leads  us  to  refer  to  his  influence  in 
imparting  an  evangelical  spirit  to  Methodism  every- 
where. He  affected  all  its  interests  and  movements, 
and  for  more  than  a  quarter  of  a  century  was  its  con- 


AMERICAN  METHODISM.  237 

trolling  mind.  It  may  be  doubted  whether  "Wesley 
directed  Methodism  in  England  more  energetically  than 
Asbury  did  in  America.  It  was  not  from  his  office  so 
much  as  the  manner  in  which  he  magnified  his  office 
by  the  true  spirit  and  work  of  a  bishop;  by  his  zeal, 
privations,  toils,  and  comprehensive  plans,  to  give  vigor 
and  extension  to  the  church.  He  gave  no  orders  from 
behind  his  troops,  but  in  the  van.  If  he  appointed  a 
preacher  to  the  wild  regions  of  Kentucky  or  Tennessee, 
or  to  the  swamps  of  North  Carolina,  or  to  the  borders 
of  Canada,  or  to  the  province  of  Maine,  that  preacher 
expected  to  be  visited  by  him  in  his  new  appointment 
the  coming  year.  He  asked  no  man  to  dare,  where  he 
was  himself  afraid  or  unwilling  to  go.  He  practised, 
while  he  preached,  a  pioneer  evangelism.  The  effect  of 
being  led  by  such  a  man  could  only  be  to  train  the  whole 
body  of  itinerants  to  a  heroic  and  resolute  propagan- 
dism.  To  Asbury,  more  than  to  any  other  man,  was 
Methodism  indebted  for  its  church  extension  at  that 
period.     But  let  us  see  it  farther  developed. 

Asbury  went  from  Charleston,  and  met  the  first  Con- 
ference in  North  Carolina.  Here  he  sent  a  resolute  and 
able  missionary,  Beverly  Allen,  and  designated  his  appoint- 
ment, "  to  Georgia."  It  is  very  significant,  for  it  literally 
meant  that  his  circuit  comprehended  the  whole  State. 
It  was  new  ground,  and  he  had  to  cultivate  it  where  he 
could.  The  appointee  was  not  dismayed  by  the  newness 
or  extensiveness  of  his  field.  He  returned  to  the  next 
Conference  with  the  report  of  seventy-eight  members 
gathered  into  society.  Two  men  were  then  appointed  to 
the  same  field,  and  they  reported  at  the  ensuing  Confer- 
ence/oi«r  hundred  and  fifty  members.  Thenceforth  Meth- 
odism "  marched  on,"  and  very  soon  the  single  circuit 


238  AMERICAN  METHODISM. 

was  subdivided  into  many.  Thousands  were  enrolled 
in  the  church;  and  Methodism  became  "a  power"  in 
Georgia,  —  the  result  of  its  spirit  of  church  extension. 

About  tlie  same  time  that  Methodism  moved  south- 
ward to  Charleston  and  Georgia,  it  commenced  its  march 
westward,  —  first  into  the  valley  of  the  Holston,  beyond 
the  Alleghanies ;  and  then. onward  into  Kentucky  and 
Tennessee.  Emigrants  from  Virginia  and  North  Caro- 
lina had  moved  into  these  new  wild  regions.  They  were 
the  hunting  grounds  of  the  Indian ;  and  adventurous, 
daring  men  were  settling  in  the  rich  valleys.  The  pi- 
oneers were  compelled  to  dwell  for  safety  in  strongly 
defended  forts  or  "  stations."  Among  these  emigrants, 
.there  was  occasionally  a  Methodist  local  preacher,  of 
primitive,  hardy  mould,  but  godly  and  gifted,  to  preach 
the  Word  to  such  a  wild  and  venturous  community. 
They  succeeded  in  forming  small  societies  in  the  various 
localities  where  they  dwelt.  As  early  as  1784,  the  itin- 
erants crossed  the  mountains,  and  gathered  into  the 
church  quite  a  number,  along  the  Ilolston  and  French 
Broad  Rivers.  In  1786,  James  Haw  and  Benjamin  Og- 
den  were  commissioned  for  the  wide  circuit  of  "  Ken- 
tuck3\"  It  was  a  perilous  undertaking,  but  not  too  haz- 
ardous for  them  to  dare.  The  Indians  were  often  on 
their  track,  and  their  privations  and  hardships  kept  their 
lives  in  constant  peril;  but  they  labored  and  sang, — 

"  The  love  of  Clirlst  doth  me  constrain 
To  seek  the  wamleriiig  souls  of  men." 

Their  labor  was  not  in  vain.  The  next  year  Dr. 
Coke,  referring  to  a  letter  received  from  Haw,  says, 
"One  of  our  elders  who  last  year  was  sent  with  a 
preacher  to  Kentucky,  on  the  banks  of  the  Ohio,  wrote 


AMERICAN  METHODISM.  239 

to  me  a  most  enlivening  account  of  his  district,  and 
earnestly  implored  some  further  assistance.  '  But  ob- 
serve,' added  he,  '  no  man  must  be  appointed  to  this 
country  that  is  afraid  to  die.' "  The  first  year  there  were 
ninety  members  reported  in  these  "  forts,"  and  two  more 
itinerants  were  sent  for  re-enforcements.  The  following 
year,  there  were  five  hundred  members.  The  success  of 
Methodism  in  Kentucky  was  great  and  rapid  ;  and  in 
1792,  when  it  was  admitted  a  State  in  the  Union,  it  had  a 
Conference  with  twelve  preachers  and  twenty-five  hun- 
dred members,  extending  over  nearly  every  portion  of 
the  State.  The  itinerants  had  entered  in  time  to  deter- 
mine and  give  direction  to  the  future  religious  character 
of  the  people. 

About  the  same  time,  and  in  the  same  manner,  and 
with  similar  results,  Methodism  took  possession  of  Ten- 
nessee. Some  of  its  itinerants  were  the  most  courageous, 
devoted,  and  able  men  that  have  graced  the  roll  of 
honor  in  the  early  history  of  the  Methodist  ministry. 
The  records  of  their  deeds,  in  written  words,  were  few ; 
but  the  monuments  of  their  zeal  and  success  ^vere  reared 
in  the  thriving  societies  they  formed,  and  are  more  en- 
during and  honorable  than  pen  and  ink  can  make  them. 

The  time  soon  came  for  Methodism  to  branch  out  north- 
ward. It  is  a  strange  fact,  for  which  we  can  hardly  ac- 
count, that,  after  its  initiation  into  New- York  City,  its 
difiusion  for  more  than  twenty  years  was  almost  exclu- 
sively toward  the  south.  It  had  formed  one  or  two  small 
societies  in  Westchester,  or  on  Long  Island,  or  Staten 
Island.  Beyond  these,  excepting  a  little  band  composed 
of  Emburj^,  Ashton,  and  a  few  Irish  emigrants  who  had 
sequestered  themselves  in  Washington  County,  Method- 
ism was  unknown  north  of  New  York  to  the  Canada 


240  AMERICAN  METHODISM. 

line.  It  was  time  to  branch  out  in  that  direction.  The 
enterprise  was  deUberately  planned,  maturely  consid- 
ered, and  resolutely  commenced. 

At  the  Conference  in  New  York  in  1788,  Bishop 
Asbury  requested  Mr.  Garrettson  to  take  charge  of  nine 
young,  enterprising  itinerants;  and  form  them  on  cir- 
cuits, from  New- York  City  to  Lake  Champlain.  It  was  a 
grand  undertaking,  and  Garrettson  was  the  right  man 
to  lead  it.  But  its  greatness  gave  him  much  anxiety. 
"  He  was  unacquainted  with  the  country,  and  an  entire 
stranger  to  its  inhabitants."  It  affected  his  dreams.  He 
says,  "  It  seemed  as  if  the  whole  country  up  the  North 
River,  as  flir  as  Lake  Champlain,  east  and  west,  was 
open  to  my  view."  After  the  close  of  the  Conference  he 
gave  his  young  men  instructions  where  to  begin,  and 
how  to  form  their  circuits.  He  would  go  before  them  to 
the  extreme  parts  of  the  field,  and,  on  his  return,  visit 
them  and  hold  their  quarterly  meetings.  This  looks  to 
us  like  anticipating  results ;  but  it  was  the  way  that 
Methodist  ministers  in  those  days  exhibited  their  confi- 
dence in  their  expected  success.  Six  circuits  Avere 
formed  from  New  Rochelle  to  Lake  Champlain ;  and  Gar- 
rettson led  the  way  up  the  North  River.  ''  On  his  return 
he  found  that  his  itinerants  were  almost  everywhere  pre- 
vailing over  opposition,  and  forming  prosperous  societies." 

This  sudden  descent  of  so  many  preachers  was  the 
cause  of  considerable  speculation  and  excitement.  They 
passed  from  place  to  place  with  great  rapidity,  and 
seemed  to  be  everywhere.  Some  said, ''  They  must  have 
come  from  the  clouds ;  "  others,  that "  the  king  of  Eng- 
land had  sent  them  to  disaffect  the  people,  and  bring  on 
another  war  ; "  and  still  others,  that  "  they  were  the 
false  prophets  spoken  of  in  Scripture,  who  should  come 


AMERICAN  METHODISM.  241 

in  the  last  days,  and,  if  possible,  deceive  the  very  elect." 
Ministers  of  the  different  denominations  became  alarmed, 
and  "  some  of  them  openly  opposed,  declaring  publicly 
that  the  doctrines  were  false."  But,  continues  Garrett- 
son,  "  The  power  of  the  Lord  attended  the  Word,  and  a 
great  reformation  was  seen  among  the  people."  Garrett- 
son  continued  on  this  district  for  three  years.  Mean^ 
while  he  had  extended  its  bounds  into  Vermont  on  the 
east,  and  westward  to  Utica,  then  quite  a  new  and  un- 
settled country.  It  had  increased  in  three  years  to 
twelve  circuits,  and  over  three  thousand  members,  and 
embraced  nearly  all  the  territory  now  included  in  the 
New  York  and  Troy  Conferences.  In  1789,  one  of  Gar- 
rettson's  preachers  on  the  Newburgh  Circuit  struck  out 
south-westerly  into  the  Wyoming  Valley.  Three  years 
before  this,  a  local  preacher  in  the  valley  had  be- 
gun to  exhort  his  neighbors,  and  gathered  several  of 
them  into  classes.  The  beautiful  Wyoming  was  soon 
added  to  the  list  of  regular  appointments,  and  thence- 
forth became  a  stronghold  of  Methodism.  "  Church  ex- 
tension "  was  the  inspiring  watchword  of  every  Meth- 
odist minister  of  those  days. 

Strangest  of  all,  Methodism  had  not  yet  formally  and 
efficiently  entered  New  England.  For  nearly  a  quarter 
of  a  century  after  it  w\as  planted  in  America,  New  Eng- 
land —  the  land  where  Whitefield  had  met  with  such  suc- 
cess and  opposition,  and  had  died  ;  a  land  where  there 
were  churches  organized  and  supported  by  law ;  where 
there  were  schools  and  Bibles  and  a  stated  ministry ; 
the  land  of  "steady  habits,"  and  of  stern,  dogmatic 
Christianity  —  had  been  neglected  by  Methodism.  The 
field  was  vastly  different  from  any  other  that  it  had 
occupied.     AVhy  had  it  been  passed  by?    Did  it  not 


242  AMERICAN  METHODISM. 

need  the  living,  spiritual,  experimental  fire  of  Method- 
ism; or  was  it  so  impregnable  in  its  religious  prejudices, 
and  so  exclusive  in  the  supremacy  of  its  Calvinism,  that 
Methodism  and  Arminianism  could  find  no  entrance  or 
place  ?  Can  an  earnest  religion  do  no  good  ?  Was  the 
ground  so  hard,  or  the  land  so  rocky,  that  the  Methodist 
plough  could  not  subsoil  it  ?     We  shall  see. 

The  work  of  a  Methodist  pioneer  in  New  England  was 
very  different  from  what  he  was  called  to  do  in  intro- 
ducing his  mission  into  other  communities  of  the  land. 
He  preached  the  same  truths,  and  the  importance  that 
men  should  hear  and  obey  them,  that  he  did  in  other 
regions ;  but  he  found  a  people  generally  very  differently 
disposed  to  receive  them,  —  a  people  possessed  with  the 
belief  that  they  were  either  already  surely  saved  by  a 
divine  purpose,  irrespective  of  themselves ;  or  hopelessly 
lost  despite  of  themselves.  The  doctrine  of  a  universal 
atonement,  by  which  they  might  all  be  saved,  w^as  rank 
heresy.  He  found  a  people  with  a  settled  pastorate,  to 
which  they  looked  as  certain  authority  and  safe  counsel 
in  all  religious  matters  ;  and  any  itinerant  teacher  was 
at  best  an  intruder,  perhaps  a  false  prophet,  or,  still 
worse,  a  vagrant.  The  itinerants  were  to  be  treated  with 
the  coldest  reception,  or  formal  suspicion  and  neglect. 
The  congregations,  that  curiosity  assembled  to  hear  them, 
were  more  ready  to  dispute  on  the  "  five  points  "  of  Cal- 
vinism than  listen  with  deep  personal  concern  to  the 
irreat  messaii-e  of  a  free  salvation  to  all  who  would  re- 
pent  and  believe  in  Christ.  Their  hearers  were  more 
solicitous  to  know  if  the  preacher  understood  Latin  and 
Greek  than  whether  his  teaching  agreed  with  the  doc- 
trine of  the  Sermon  on  the  Mount,  or  with  the  preaching 
of  Peter  on  the  day  of  Pentecost.     Instead  of  finding  a 


AMERICAN  METHODISM.  243 

people,  like  the  Bereans,  candidly  inquiring  from  the 
Scriptures  whether  the  word  they  heard  was  true,  the 
itinerants  found  them  mail-clad  with  prejudice  and  con- 
ceit, not  unfrequently  with  bigotry,  and  disposed  to  re- 
spond, "  These  are  Galileans :  can  they  teach  us  ? " 
Nevertheless  Methodism  must  enter  New  England,  and 
the  time  had  come  to  attempt  it.  What  was  its  suc- 
cess ? 

At  the  Conference  in  New  York,  in  May,  1789,  Bishop 
Asbury  read  out  an  appointment,  "  Stamford,  Jesse  Lee." 
What  did  it  mean  ?  Four  years  before  this,  Lee  had  met 
a  gentleman  from  Boston,  in  Charleston,  S.C.,  who  gave 
him  an  account  of  the  religious  state  of  New  England. 
His  mind  became  so  much  interested  in  this  account, 
and  with  a  desire  to  plant  Methodism  there,  that  he  at 
once  formed  the  purpose  of  attempting  it.  He  immedi- 
ately revealed  his  desire  to  Bishop  Asbury;  but  the 
bishop  regarded  his  purpose  as  visionary  and  impracti- 
cable. Still  Lee  held  fast  to  it;  and  he  had  n*\v  come 
from  the  South  to  New  York,  to  attempt  its  accomplish- 
ment. 

But  what  is  the  meaning  as  the  Bishop  announces 
"  Stamford,  Jesse  Lee  ?  "  Stamford  was  in  Connecticut ; 
but  there  was  no  Methodist  church  there,  not  a  single 
member,  —  no  one  to  whom  he  was  known,  or  who  had 
any  interest  in  his  coming.  Stamford,  in  Methodism,  was 
a  myth.  It  was  the  first  town  in  Connecticut  over  the 
New- York  border,  and  really  meant  that  the  appoint- 
ment was  for  all  New  England,  where  Methodism  had 
not  a  single  member ;  and  what  had  been  heard  of  it, 
had  made  the  name  synonymous  with  fanaticism  and 
disorder.  To  the  appointee  the  whole  territory  was  new ; 
and,  if  he  should  enter  any  door,  it  would  be  after  he 


244  AMERICAN  METHODISM. 

had  pressed  it  open  notwithstanding  the  prejudices  and 
opposition  that  held  it  closed.  "  By  faith  he  was  to  so- 
journ in  a  land  of  promise,  as  in  a  strange  country." 
To  ask  as  he  did  for  such  an  appointment,  and  to  receive 
it  as  he  did  with  joy  and  hope,  was  true  heroism. 

Lee's  first  year  was  spent  almost  entirely  in  Connec- 
ticut. He  was  often  refused  the  common  hospitalities 
of  friendship ;  often  repulsed  in  his  overtures  to  preach 
to  the  people.  He  had  not,  as  the  itinerant  pioneers  of 
the  West,  to  ford  rivers,  swimming  his  horse ;  he  had 
not,  as  they,  to  sleep  in  rude  log-cabins  or  in  the  wilder- 
ness ;  he  had  no  fear  of  losing  his  way  by  blazed  paths, 
and  of  sinking  in  the  mire  of  Southern  swamps.  But  he 
had  to  endure  what,  to  a  sensitive  and  noble  mind,  was 
worse, —  to  be  treated  as  a  vagabond,  suspected,  traduced, 
and  despised.  Yet  he  held  on  his  way ;  and,  whenever 
he  could,  in  the  open  air  or  in  some  place  of  shelter,  he 
preached  to  the  people  "  a  free,  a  present,  and  a  full 
salvatioH." 

The  result  of  his  first  year  was  scarcely  more  than 
"  staking  out "  the  field,  for  his  "  helpers  "  to  cultivate 
the  ensuing  year.  Then  he  passed  on  to  Eastern  Massa- 
chusetts and  Rhode  Island,  repeating  the  labors  of  the 
preceding  year,  with  kindred  obstacles.  In  Boston,  find- 
ing no  house  available  in  which  he  could  preach,  he  took 
his  place  on  a  table  under  a  venerable  elm  on  the  Com- 
mon, and  preached  the  Word  of  life  to  three  thousand 
l^eople,  —  the  Bostonians,  with  the  curiosity  of  an  old 
Athenian,  inquiring, "  Who  is  he  ?  Whence  has  he  come  ? 
By  what  authority  doeth  he  this?  "  But  no  one  opened 
a  door  to  receive  him,  or  to  bid  him  "  God  speed."  He 
passed  on  to  Lynn,  and  formed  the  first  society  and  built 
the  first  Methodist  church  east  of  the  Connecticut  River. 


AMERICAN  METHODISM.  245 

In  this  way  he  persisted  in  his  work,  and  progressed. 
New  laborers  were  soon  sent  to  him  from  other  parts,  or 
raised  up,  "  to  the  manor  born,"  to  assist  him.  Dili- 
gently extending  and  organizing  his  labors,  he  saw  at 
the  end  of  ten  years  all  New  England  embraced  in  a 
permanent  and  consistent  system  of  itinerancy,  and 
Methodism  permeating  every  city  and  town  of  impor- 
tance in  the  Puritan  States. 

We  can  now  answer  the  question,  What  came  of  that 
spirit  of  church  extension  that  moved  Jesse  and  his 
co-laborers  to  establish  Methodism  in  New  England? 
More  than  seventy-five  years  have  passed,  and  the  nom- 
inal "  Stamford "  has  one  of  the  finest  churches  and 
Methodist  societies  in  the  land.  New  England,  to  which 
Lee  alone  was  sent,  without  a  chapel  or  church-member, 
has  now  more  than  one  hundred  thousand  members,  and 
over  seven  hundred  ministers  and  churches.  The  net 
he  first  cast  on  that  side  of  the  ship  has  enclosed  this 
marvellous  draught. 

Probably  the  success  of  Methodism  in  the  different 
sections  of  the  country  is  attributable  to  the  wisdom  of 
Asbury  in  selecting  the  right  men  for  the  places  to  which 
they  were  assigned.  All  of  them  had  some  qualities  in 
common  ;  they  were  "  good  men  and  full  of  the  Holy 
Ghost ; "  they  were  courageous  and  industrious  men : 
a  coward  or  a  drone  found  no  place  among  them.  But 
the  character  of  New-England  society  required  gifts 
very  different  from  those  demanded  for  the  wild  regions 
of  Kentucky ;  and  Lee  had  these  special  endowments. 
In  common  with  all  itinerants,  it  is  likely  that  he  wore 
a  straight  coat,  and  a  white  cravat  without  a  collar  ;  that 
his  face  was  smoothly  shaven,  and  that  his  hat  had  an 
ample  brim ;   that  he  usually  travelled  on  horseback, 


246  AMERICAN  METHODISM. 

with  saddlebags,  carrying  all  his  earthly  goods,  "  real, 
personal,  and  mixed."  His  library,  itinerant,  like  him- 
self, embraced  a  Bible,  Methodist  Hymn-book,  and  "Dis- 
cipline ;  "  for  all  these  were  the  style  and  accoutrements 
of  a  Methodist  preacher.  In  some  of  these  particulars 
he  probably  differed  from  the  manner  of  many  of  his 
successors :  we  do  not  attach  much  importance  to  most 
of  them.  But,  in  addition,  he  had  a  noble  bodily  pres- 
ence, and  great  suavity  in  his  address.  He  possessed 
the  gift  of  eloquence.  Probably  no  voice  had  been 
heard  in  New  England,  since  the  days  of  Whitefield, 
with  the  power  of  his  to  affect  and  persuade  an  audi- 
ence. He  had,  too,  great  ready  loit, —  a  gift  that  was  often 
brought  into  requisition,  to  answer  the  cavilling,  cap- 
tious disposition  of  his  hearers.  To  these  should  be 
added  wonderful  executive  talent,  —  a  power  to  organize 
and  bring  into  co-operation  his  converts,  or  those  who 
labored  with  him. 

The  crowning  endowment  of  Lee,  for  his  mission  among 
the  descendants  of  the  Puritans,  was  an  abiding  convic- 
tion that  he  was  directed  to  it  by  God,  and  that  he  could 
not,  must  not,  fail.  He  did  not  expect  it  to  be  a  holiday 
recreation :  he  knew  that  he  would  meet  with  difhcul- 
ties  and  discouragements.  He  had  faith  in  the  power 
of  the  gospel  and  in  the  appointment  of  God ;  and  he 
knew  that  he  would  be  able  to  succeed  notwithstanding 
opposition,  and  that  he  should  see  the  fulfilment  of  his 
desire. 

The  missionary  spirit  was  not  exhausted,  and  the  mis- 
sion field  northward  was  not  wholly  compassed,  when 
Garrettson  organized  his  young  men,  on  a  district  north 
of  New  York.  There  was  a  needy,  if  not  a  promising, 
region  beyond.      The   Canadas,  though  most  of  them 


AMERICAN  METHODISM.  247 

were  wild  wilderness,  with  a  rude  and  scattered  popu- 
lation, must  be  possessed  by  Methodism.  In  1790,  Wil- 
liam Losee,  a  one-armed,  but  whole  souled-pioneer 
preacher,  crossed  the  St.  Lawrence  on  a  prospecting 
tour  into  these  provinces.  He  was  the  first  regular  itin- 
erant to  enter  the  Canadas.  Methodism,  however,  had 
preceded  him.  A  few  local  preachers  in  different  places 
had  already  begun  to  preach  to  their  neighbors,  and 
had  formed  a  few  small  classes.  These  welcomed  him 
with  open  arms.  The  next  year  he  was  duly  appointed 
by  the  New- York  Conference  to  Kingston,  Upper  Can- 
ada. He  was  a  fiery,  live  man,  and  he  preached  around 
in  different  towns,  and  very  soon  formed  a  number  of 
societies.  The  wilderness  and  solitary  place  began  to 
bud  and  blossom  as  the  rose.  The  next  year,  he  returned 
one  Jmndred  and  sixty-Jive  members,  and  had  built  two 
chapels.  Methodism  never  goes  backward.  Thence- 
forth it  made  continual  progress  in  the  Canadas.  In 
twenty  years  it  numbered  twenty  itinerants  and  three 
thousand  members.  It  is  now  much  the  largest  denom- 
ination of  those  provinces. 

In  our  brief  survey  of  the  great  work  of  church 
extension  that  distinguished  this  period  of  Methodism, 
we  have  confined  our  attention  to  those  large  districts, 
or  regions  of  country,  embracing  whole  States  or  Terri- 
tories, and  which  had  hitherto  been  untrodden  by  the 
itinerants,  —  districts,  that  were  to  form  great  centres 
for  the  wide  diffusion  of  Methodism ;  regions,  that,  be- 
cause of  their  remoteness  from  societies  already  organ- 
ized, required  a  peculiar  courage,  independence,  and 
enterprise  to  occupy  them,  and  showing  the  extent  of 
the  pioneer  spirit  of  the  itinerancy.  It  would  be  impos- 
sible to  narrate  the  many  ways  in  which  its  diffusive; 


248  AMERICAN  METHODISM. 

spirit  developed  itself  on  a  smaller  scale :  how  it  laid 
hold  of  communities  or  towns  adjacent  to  those  already 
embraced  in  Methodistic  supervision.  Every  Methodist 
preacher  v/as  an  extensionist ;  to  him  the  field  was  the 
world ;  his  "  parish  lines "  were  an  indefinite  and 
widening  boundary.  He  was  ever  saying, ''  Enlarge  the 
place  of  thy  tent,  and  let  them  stretch  forth  the  cur- 
tains of  their  habitations:  spare  not;  lengthen  thy  cords, 
and  strengthen  thy  stakes."  Beginning  with  a  new 
"  week-day  "  appointment,  he  expected  to  have  it,  in  a 
short  time,  a  good  sabbath-day  congregation  and  societ}^ 
His  circuit  must  soon  be  made  so  large  as  to  require 
division.  In  turn,  the  district  becomes  so  great  that  it, 
too,  must  be  divided.  The  itinerancy  was  a  vigorous 
scheme  of  church  extension.  "  Springs  of  water  break 
forth  in  the  desert,  and  the  solitary  place  became  a  fruit- 
ful field." 

Only  one  portion  of  the  populated  domain  of  the 
United  States  remained  to  be  entered  by  Methodism. 
In  1798,  the  region  of  the  West  lying  north  of  the  Ohio 
Eiver,  known  as  the  North-west  Territory,  had  been  un- 
traversed  by  the  itinerants.  Until  four  years  before  this 
time,  every  part  of  it  had  been  harassed  by  warring 
Indian  tribes,  and  but  few  white  settlers  had  dared  to 
locate  in  it.  The  subjugation  of  the  Indians  opened  the 
territory,  and  emigration  turned  to  it  rapidly.  Caravans 
of  hardy  pioneers  found  it  the  most  attractive  portion 
of  the  West. 

Settlements  had  hardly  begun,  before  the  Methodist 
minister  was  found  in  the  rude  cabin  of  the  settler,  call- 
ing him  to  the  cross,  and  laboring  to  permeate  the 
domestic,  social,  and  civil  life  of  the  rapidly  increasing- 
population  of  the  territory  with  the  religion  of  Jesus. 


AMERICAN  METHODISM.  249 

At  that  time,  two  itinerants  were  appointed  to  Ohio :  it 
w^as  a  wide  field.  It  was  the  beginning,  but  only  the  be- 
ginning, of  aggressive  Methodism  in  the  great ''  North- 
western Territory."  No  part  of  the  United  States  found 
a  more  fruitful  soil ;  none  yielded  a  greater  harvest. 

In  about  twelve  years  after  that  time,  Ohio  and  Indi- 
ana and  a  part  of  Illinois  and  Michigan  —  States,  or  Ter- 
ritories, carved  out  of  the  North-western  —  were  covered 
over  with  a  network  of  circuits  and  districts,  with  a 
membership  of  not  less  than  six  thousand,  and  a  quarter 
of  a  hundred  of  preachers,  going  to  and  fro,  preaching 
the  everlasting  gospel  to  the  people.  Since  then,  the 
yield  has  been  thirty,  sixty,  and  an  hundred  fold. 

Before  we  close  this  chapter  on  Methodistic  church 
extension  for  a  quarter  of  a  century,  it  will  afford  us 
satisfiiction  to  take  a  bird's-eye  view  of  the  results. 

When  the  Christmas  Conference  met  in  Baltimore,  in 
1784,  the  domain  of  American  Methodism  was  limited 
to  a  narrow  belt  along  the  sea-coast,  with  New- York 
City  as  its  northern  boundary,  and  North  Carolina  as  its 
southern,  and  reaching  inland  an  average  of  an  hundred 
miles.  In  1810,  it  had  been  well  established  in  Nova 
Scotia  and  Newfoundland,  covered  all  the  New-England 
States,  and  reached  southward  nearly  to  the  Gulf  of 
Mexico,  embracing  South  Carolina  and  Georgia.  It  had 
spread  out  through  the  inhabited  portions  of  Upper  and 
Lower  Canada,  and  formed  a  northern  line  along  the 
great  lakes,  striking  across  to  the  Mississippi,  and  follow- 
ing the  father  of  waters  for  a  western  limit  fiir  down 
toward  its  mouth.  It  dre.w  out  its  circuits  and  districts 
over  every  State  and  populated  Territory  of  the  Union, 
as  definitely  as  the  geographer  maps  out  counties  and 
States.     Its  area  had  increased  not  less  than  seven-fold. 

32 


250  AMERICAN  METHODISM. 

In  1785,  American  Methodism  reported  a  membership 
oi  fifteen  thousand.  It  had  elghty-tliree  preachers,  dis- 
tributed on  forty-six  circuits.  Probably  there  were  one 
hundred  chapels.  In  1810,  its  membership  had  increased 
to  one  hundred  and  seventy  five  thousand,  or  nearly  twelve- 
fold. It  had  over  four  hundred  ci-rcuits,  supplied  by  six 
hundred  and  thirty-six  preachers,  with  nearly  five  hun- 
dred chapels.  It  had  not  less  than  a  million  of  persons, 
young  and  old,  attendant  on  its  ministry.  Such  a 
numerical  ratio  of  increase  cannot  probably  be  found  in 
the  annals  of  history. 

But  this  progress  in  church  extension  is  not  to  be  meas- 
ured only  by  area  and  figures.  Methodism  had  mean- 
while advanced  in  moral  influence,  and  in  its  position  in 
the  nation.  It  had  become  a  "  power  in  the  land," — 
respected  and  trusted.  It  had  transformed  communities 
by  its  saving  presence ;  and,  "  instead  of  the  thorn,  had 
come  up  the  fir-tree,  and,  instead  of  the  brier,  had  come 
up  the  myrtle  tree,  to  be  to  the  Lord  for  a  name,  for  an 
everlasting  sign  that  should  not  be  cut  ofi." 


CHAPTER   XL 


REVIVALS,  — 1785-1812. 
«'  Tlie  Lord  working  with  them,  and  confirming  the  word  with  signs  following." 

EEVIVAL  is  a  household  word,  —  a 
term,  when  applied  to  religion,  that  is 
well  understood.  It  is  understood  to 
mean  a  time  of  awakening  attention  to 
religious  things,  —  a  season  of  special  re- 
ligious interest. 

Methodists,  with  this  definition,  have 
always  been  advocates  of  revivals.  Every 
period  of  Methodism  has  been  signal- 
ized by  their  influence,  affecting  its  character  and  its 
extent.  Its  entire  history  might  be  called  one  contin- 
uous revival  It  originated  in  one.  The  scenes  at 
Bristol  and  Kingswood  ;  the  multitudes  gathering  at 
Moorfields  to  hear  Wesley  and  White  field ;  the  crowds 
that  pressed  everywhere  in  England  to  listen  to  the  lay 
jDreachers ;  the  excited  companies  that  urge  their  way 
into  the  rigging-loft  in  New  York,  many  of  them  inquir- 
ing "what  they  must  do  to  be  saved," —  were  all  the  legit- 
imate exhibitions  of  a  revival.  Thousands  of  scenes  of 
similar  interest  have  been  transpiring  all  along  the  line 
of  Methodist  history.  Scarcely  a  society  has  been 
formed  but  it  grew  out  of  a  revival.  Methodist 
preachers   have   labored   to  produce  them,   Methodist 


252  AMERICAN  METHODISM. 

members  have  prayed  to  see  them;  and  both  preachers 
and  people  have  rejoiced  when  they  have  transpired. 
The  increase  and  the  prosperity  of  Methodism  have 
been  the  greatest  when  revivals  have  been  most  fre- 
quent and  powerful  The  spread  and  growth  of  the 
denomination  were  not  the  products  of  only  a  well- 
arranged  and  systematic  organization,  and  the  preaching 
of  orthodox  doctrines.  These  alone  would  have  been  no 
more  than  a  well-constructed  machine,  without  a  power 
to  move  it, —  a  body  without  the  soul.  Methodism  would 
still  have  lacked  the  vital  force  to  give  it  energy.  That 
energy  came  from  "the  unction  of  the  Holy  One,"  — 
from  the  Spirit  of  God,  quickening  and  impelling  the 
body,  and  producing  what  we  call  revivals. 

It  must  not,  however,  be  inferred  that  Methodism  is 
spasmodic,  because  it  believes  in  the  goodness  of  revi- 
vals ;  or  that  its  members  believe  in  an  intermitting  and 
imeven  religious  life.  Far  from  it.  Methodists  have 
no  faith  in  "  barren  seasons."  Believing  that  Christians 
should  have  a  measure  of  the  Spirit  at  all  times,  they 
insist  that  the  fruit  of  it  shall  be  continually  seen  in 
the  life.  Nevertheless,  they  know  that  there  are  times 
when  God  seems  to  dispense  his  Spirit,  to  quicken  and 
influence  the  hearts  of  men,  more  than  at  otliers ;  when 
sinners  are  more  affected  by  the  truth  than  at  others ; 
and  that  these  gracious  times  are  greatly  dependent  on 
the  faithfulness  of  Christians  for  the  degree  in  which 
they  are  given.  Knowing  these  things,  Methodists  have 
ever  regarded  these  extraordinary  dispensations  of  the 
spirit  as  real  harvest-seasons  of  grace.  With  the  phi- 
losophy of  revivals  they  have  less  concern  than  with  the 
fact.  This  they  accept,  and  rejoice  when  God  gives 
a  revival. 


AMERICAN  METHODISM.  253 

The  chief  justification  of  revivals  by  Methodists, 
aside  from  the  good  fruits  produced,  is  the  precedent 
they  find  in  the  most  interesting  portions  of  the  history 
of  the  primitive  Church.  They  find  in  the  narration  of 
the  scenes  and  experiences  of  the  Day  of  Pentecost,  and 
of  the  days  following,  a  description  of  a  real  and  grand 
revival,  —  one  that  should  be  taken  as  a  true  iy^Q  of 
what  a  revival  should  be.  They  find  that  then  the  Holy 
Ghost  was  present  to  enlighten  and  sanctify  the  disci- 
ples; to  awaken  sinners,  and  to  lead  them  to  cry  out, 
"Men  and  brethren,  what  must  we  do  ?"  and  to  add  "  to 
the  church  such  as  should  be  saved." 

It  was  natural  that  the  preachers  who  went  forth 
from  the  Christmas  Conference  should  be  solicitous 
that  the  responsible  work  of  church  organization  which 
they  had  imdertaken  should  be  approved  of  God.  They 
were  not  indifierent  to  its  approval  by  the  people,  but 
they  were  more  anxious  for  the  divine  indorsement. 
In  what  way  could  this  indorsement  have  been  given 
more  expressively  and  significantly  than  that  "  souls 
were  saved  "  ? 

This  indorsement  they  had.  The  "  signs  following  " 
were  unequivocal  and  extraordinary.  Revival  followed 
revival  in  every  place  whither  the  itinerants  went.  In 
the  older  organized  societies  and  in  the  newly  formed 
ones,  in  the  town  and  in  the  country,  with  the  pioneer 
in  the  wilderness  and  with  the  preacher  in  the  city 
chapel,  —  the  "  power  of  the  Lord  "  was  present,  and  con- 
verts w^ere  greatly  multiplied. 

Though  revivals  have  been  a  phase  of  Methodism 
from  its  beginning,  there  has  been  no  period  of  its  his- 
tory when  they  were  more  general,  or  when  they  took 
a  more  demonstrative  form,  than  for  twenty-five  years 


254  AMERICAN  METHODISM. 

after  the  organization  of  the  church.  There  may  have 
been  the  same  gracious  design  in  the  Head  of  the  church, 
in  givinc  this  demonstrative  character  to  them,  that  he 
had  in  giving  similar  signs  and  wonders  at  the  origin  of 
the  Christian  Church.  They  doubtless  had  an  influence 
on  the  ministers  themselves.  Though  regarded  and 
treated,  b}^  those  without,  as  ignorant  men, — "  Galileans," 
— the  itinerants  would  be  assured,  and  able  to  withstand 
all  contempt  and  scorn,  when  they  saw  on  every  hand, 
and  were  al^le  to  show,  that  God  was  with  them.  It 
would  kindle  their  zeal,  and  encourage  them  in  direct- 
ness of  preaching,  when  they  saw  that  they  were  so 
well  compensated  by  quick  and  abundant  fruit.  On 
the  people,  too,  the  influence  of  such  demonstrative  re- 
sults was  beneficial.  First,  it  gave  a  notoriety  to  the 
services,  that  drew  the  people  together  better  than  any 
other  kind  of  advertisement.  But  next,  and  what  was 
better,  it  awakened  a  state  of  mind,  in  those  who  came, 
that  could  not  repel  anxious  and  serious  religious  reflec- 
tion. This  might  be  resolutely  resisted,  and  some,  as 
of  old,  would  be  disposed  to  scandalize  what  they  saw 
and  heard;  but  many  who"  came  to  mock  would  remain 
to  pray." 

The  emotional  or  passional  part  of  our  nature  has 
usually  been  prominently,  perhaps  some  would  say  pre- 
dominently,  seen  in  the  phenomena  of  revivals.  In 
this  respect,  those  that  have  transpired  in  connection 
with  Methodism  have  not  been  exceptions.  The  fears 
of  awakened  sinners  have  been  manifested  by  sighs 
and  groans,  or  some  other  expressions  of  alarm.  The 
joys  of  the  converted,  or  the  "  witnessing  assurance " 
of  the  believer,  have  been  attested  by  songs  of  praise 
or  by  shouts  of  thanksgiving.     Ordinarily,  these  exhibi- 


AMERICAN  METHODISM.  255 

tions  of  emotion  or  passion  were  in  forms  of  utterance 
that  created  no  wonder  or  amazement  in  the  observer. 
They  were  confined  to  well-understood  laws  of  our 
nature,  and  were  recognized  as  the  legitimate  evidences 
of  feelings  affected  by  the  Spirit  of  God.  These  were 
the  common  signs  that  attended  revivals. 

But  other  signs,  more  extraordinary  and  demonstra- 
tive, have  sometimes  been  exhibited  in  revivals  of  re- 
ligion ;  not  miraculous,  but  marvellous,  and  setting  at 
defiance  all  attempts  to  account  for  them  by  any  of  the 
common  laws  of  human  experience.  During  the  period 
of  which  we  write,  there  were  many  of  these  marvellous 
scenes,  —  probably  more  than  at  any  other  time  in 
Methodist  history. 

These  exhibitions  of  physical  effects  on  their  subjects 
have  been  the  theme  of  speculation  or  criticism  or  won- 
der to  all  who  have  witnessed  them.  Their  mystery 
has  never  been  satisfactorily  solved  by  any  reference 
to  known  physiological  laws. 

It  is  impossible  to  describe  all  the  varieties  of  phe- 
nomena that  characterized  these  extraordinary  cases.  In 
some  instances,  men  who  had  great  physical  strength, 
and  were  in  usual  health,  would  fall  suddenly  down,  as 
men  slain  in  battle,  and  not  unfrequently  when  they 
were  hostile  to  all  such  demonstrations,  and  while  they 
were  attempting  to  escape  from  the  influences  that  pro- 
duced them.  When  thus  suddenly  arrested  and  pros- 
trated, they  would  cry  out  in  great  agony,  and  pray 
for  hours  for  mercy  and  for  the  pardon  of  their  sins. 
And  then  they  would  "come  out"  of  this  state  of  horror 
and  helplessness  into  one  of  ecstasy  and  rejoicing,  prais- 
ing God  for  forgiveness,  and  telling  "  to  those  around 
what  a  dear  Saviour  they  had  found."    Very  often,  these 


256  AMERICAN  METHODISM. 

men  had  hitherto  been  vile,  swearers,  intemperate,  and 
haters  of  God  and  reHgion;  and  thenceforth  they  became 
praying,  godly  men,  and  lived  thus  for  years,  until  their 
death.  In  other  cases,  the  subjects  were  devoted  and 
sincere  Christians,  whose  lives  had  been  beyond  re- 
proach. They  would  fall  prostrate  and  helpless,  not  in 
any  apparent  suffering,  but  powerless,  and,  when  deliv- 
ered from  it,  would  praise  the  Lord  in  great  raptures. 
Sometimes  the  minister  himself — though  usually  dis- 
tinguished for  his  self-control — would  become  unable  to 
speak,  and  lie  in  apparent  unconsciousness,  and,  when 
recovered,  would  preach  with  extraordinary  power  and 
effect. 

The  subjects  of  these  remarkable  manifestations  were 
as  various  as  the  manner  of  their  exhibitions.  They 
were  as  often  the  physically  strong  as  the  weak,  the 
young  as  the  old.  They  were  limited  to  neither  sex. 
They  were  as  often  those  who  despised  and  decried  such 
phenomena  as  the  effect  of  mental  weakness  or  delu- 
sion, as  those  who  held  them  to  be  of  God  and  from 
gracious  influences.  They  were  not  confined  to  one 
part  of  the  country,  nor  to  the  ministrations  of  a  par- 
ticular preacher.  They  affected  the  educated  as  well 
as  the  unlearned.  Sometimes  a  single  individual  would 
be  prostrated  ;  at  others  hundreds  would  be  simultane- 
ously and  strangely  affected. 

The  "  diversity  of  operations  "  was  w^onderful.  In 
some,  the  phenomena  Avas  helplessness;  in  others,  it 
was  unusual  strength.  Some  were  affected  with  tem- 
porary dumlmess,  others  gave  utterance  to  songs  and 
shouts;  some  indicated  a  condition  of  despair  and  fear, 
others  showed  a  transparent  ecstasy  and  joy ;  and,  what 
was  not  the  least  wonderful,  rarely,  if  ever,  with  all  the 


AMERICAN  METHODISM.  257 

high  tension  and  excitement  of  feeling  exhibited,  was 
there  one  physically  injured.  The  moral  effect  on  the 
subjects  was  generally  good,  and  the  result  was  the 
advancement  of  true  religion  in  the  community.  If 
exceptions  have  happened,  and  the  moral  effect  has 
been  evil,  they  have  been  when  some  one,  like  Simon 
Magus,  has  thought  by  imitation  or  extravagance  to 
gain  influence  among  the  ignorant  or  the  confiding. 

Many  diversities  of  opinion  have  been  held  respect- 
ing the  causes  and  the  nature  of  these  religious  demon- 
strations. Only  a  few  have  dared  to  hint  that  they 
were  the  work  of  imposition.  Many  have  said  that 
they  were  the  result  of  "  mental  weakness  or  delusion." 
Many  have  frankly  confessed  that  they  were  "  beyond 
their  comprehension."  A  few  would-be  philosophers* 
have  referred  them  all  to  some  physiological  or  psycho- 
logical laws,  not  now  fully  understood,  but  to  be  dis- 
covered hereafter,  of  human  production,  and  in  no  way 
produced  by  the  Divine  Spirit.  With  this  tame,  timid, 
and  sceptical  attempt  to  account  for  them,  we  have  no 
sympathy. 

The  facts  connected  with  these  religious  phenomena 
are  too  numerous,  plain,  and  palpable  to  allow  a  ques- 
tion or  a  doubt  that  they  were  in  some  way  related  to 
the  operations  of  God's  Spirit.  One  fact  is  itself  suffi- 
cient to  establish  our  position.  It  is,  that  the  subjects 
of  these  phenomena  were  almost  always  affected  in 
them  by  a  great  moral  change, — a  change  that  nothing 
but  the  Spirit  of  God  could  accomplish.  The  Spirit 
wrought  indirectly  on  the  physical  nature  by  its  influ- 
ence on  the  mind.  That  some  who  were  "struck  down" 
did  not  experience  this  great  change,  is  no  evidence 
that  God  did  not  arrest  them,  any  more  than  that  some 


258  AMERICAN  METHODISM. 

men  who  are  deeply  awakened  by  the  Spirit,  and  are 
not  converted,  is  proof  that  they  were  not  awakened. 
Saul  was  stricken  to  the  earth  by  the  power  of  God,  but 
he  tells  us  the  secret  of  his  after  conversion,  when  he 
says  he  ^"  was  not  disobedient  to  the  heavenly  vision." 
This  "  obedience  "  was  the  secret  of  his  change.  Had 
he  been  disobedient,  it  could  not  have  affected  or  pre- 
vented his  fiilling  to  the  earth. 

There  is  no  need  to  pass  beyond  the  Scripture  record, 
to  find  examples  of  men  physically  affected  by  the  mo- 
tions of  the  Spirit  of  God  in  them.  On  the  day  of 
Pentecost,  the  wondering,  cavilling  company  that  assem- 
bled to  witness  the  strange  psychological  demonstra- 
tions of  the  disciples  said,  "  These  men  are  filled  with 
new  wine."  —  '•  We  can  account  for  all  this  by  a  psycho- 
logical cause."  But  what  does  Peter  say?  Referring 
to  the  strange  signs  that  were  seen,  he  bluntly  tells 
them,  "  These  are  not  drunken,  as  ye  suppose.  .  .  .  But 
this  is  that  spoken  of  by  the  prophet  Joel,"  "when 
the  Spirit  should  be  poured  from  on  high."  Is  it  too 
much  to  suppose  that  this  revival  of  Pentecost  was  a 
strongly  marked  precedent  for  any  and  for  all  revivals  ? 
When  the  first  revival  among  the  Gentiles  took  place, 
in  the  house  of  Cornelius,  "and  the  Holy  Ghost,"  as 
Peter  said,  "  fell  on  them  as  on  us  at  the  beginning,"  is 
it  too  much  to  suppose  that  there  were  strong  physical 
demonstrative  evidence  of  its  presence  ?  Our  philoso- 
phy and  faith  both  teach  us  to  acknowledge  the  divine 
hand,  when  plainly  seen,  whether  shown  in  the  whirl- 
wind or  in  the  still  small  voice ;  whether  it  makes  men 
cry  out  in  agony  because  of  their  sins,  and  in  spite  of 
themselves,  or  when  it  impels  them  to  shout  the  joys 
of  pardon  with  rapture  irrepressible.     Since   Method- 


AMERICAN  METHODISM.  259 

ism,  in  its  earlier  periods  at  least,  was  an  intenser 
form  of  religious  experience  than  most  of  Avhat  was 
then  professed  to  be  religion,  we  ought  to  expect  it  to 
be  shown  by  more  intense  and  positive  exhibitions  and 
signs. 

Revivals,  throughout  the  whole  extent  of  Methodism, 
became  the  rule.  If  there  were  none  in  any  particular 
regions,  they  were  the  exceptions.  They  seemed  to  be 
to  the  church  like  '''  the  early  and  latter  rain "  to  the 
harvest.  They  gave  spiritual  tone  and  direction,  as 
well  as  increase,  to  the  societies.  The  preachers  went 
out  from  the  Christmas  Conference,  and  wrought  for 
them,  and  with  success.  The  scanty  records  of  those 
days  give  us  but  little  more  than  the  number  of  con- 
verts; but  there  are  traditions  that  tell  us  that  the 
work  was  wide-spread  and  powerful.  The  few  in- 
stances that  we  give  more  in  detail  are  only  given  as 
examples  how  these  jubilant  seasons  generally  absorbed 
the  minds  of  the  community  they  affected,  and  the  man- 
ner in  which  they  progressed. 

Jesse  Lee,  who  is  properly  called  the  earliest  histo- 
rian of  Methodism,  gives  us  an  account  of  a  great  re- 
vival in  Virginia,  in  1787.  In  a  preceding  chapter  we 
have  spoken  of  one  that  transpired  in  that  State,  about 
ten  years  before ;  but  he  says,  "  This  was  attended  with 
more  of  the  divine  presence  than  any  other  that  had 
been  known."  It  bei^an  in  the  town  of  Petersburg,  and 
extended  over  a  large  portion  of  the  State.  "  The 
most  remarkable  work  was  in  Brunswick  and  Sussex 
Circuits.  The  meetings  would  sometimes  continue  five 
and  six  hours  together,  and  sometimes  all  night.  At 
one  quarterly  meeting,  the  power  of  God  was  among 


260  AMERICAN  METHODISM. 

the  people  in  an  extraordinary  manner.  Some  hun- 
dreds were  awakened,  and  it  was  supposed  above  one 
hundred  souls  were  converted  at  that  meeting," 

He  describes  another  meeting:  "By  the  time  the 
preachers  came  within  half  a  mile  of  the  chapel,  they 
heard  the  people  shouting,  and  praising  God.  When 
they  came  up,  they  found  numbers  weeping,  both  in 
the  chapel  and  in  the  open  air.  Some  were  on  the 
ground  crying  for  mercy,  and  others  in  ecstasies  of  joy. 
Some  were  lying  and  struggling  as  if  they  were  in  the 
agonies  of  death ;  others  lay  as  if  they  were  dead. 
Hundreds  of  the  believers  were  so  overcome  with  the 
power  of  God  that  they  fell  down,  and  lay  helpless  on 
the  floor  or  on  the  ground ;  and  some  of  them  continued 
in  that  helpless  condition  for  a  considerable  time,  and 
were  happy  in  God  beyond  description.  When  they 
came  to  themselves,  it  was  generally  with  loud  praises 
to  God,  and  with  tears  and  expressions  enough  to  melt 
the  hardest  heart.  The  oldest  saints  had  never  before 
seen  such  a  time  of  love,  and  such  displays  of  the  power 
of  God. 

"  The  next  day  many  scores  of  both  white  and  black 
people  fell  to  the  earth,  and  some  lay  in  the  deepest 
distress  until  morning.  Many  of  the  wealthy  people, 
both  men  and  women,  were  seen  lying  in  the  dust, 
sweating,  and  rolHng  on  the  ground  in  their  fine  broad- 
cloths and  silks,  crying  for  mercy.  But  many  of  these, 
as  the  night  drew  on,  were  filled  with  the  peace  and 
love  of  God,  and,  rising  up,  would  clap  their  hands  and 
praise  God  aloud.  It  was  then  as  pleasing  as  it  had 
l)efore  been  awful  to  behold  them.  .  .  . 

"  Many  of  these  people,  who  were  happily  converted, 
had  left  their  houses,  and  come  to  the  meeting,  with  great 


AMERICAN  METHODISM.  261 

opposition  to  the  work  of  God ;  but  were  struck  down  in 
an  unexpected  manner,  and  converted  in  a  few  hours. 
So  mightily  did  the  Lord  work  that  a  great  change  was 
wrought  in  a  little  time." 

He  saj's  of  another  meeting,  that  "  the  Lord  wrought 
wonders  among  them  on  that  day.  As  many  as  fifty 
persons  professed  to  get  converted  before  the  meeting 
closed." 

He  gives  similar  fjccounts  of  meetings  in  other  places, 
and  says  that  during  that  summer  over  four  thousand 
souls  were  converted  on  Brunswick,  Sussex,  and  Amelia 
Circuits.  In  many  other  circuits  the  revival  prevailed 
extensively,  "  and  hundreds  were  brought  to  God  in  the 
course  of  the  year."  The  work  was  not  confined  to  meet- 
ings for  preaching;  but,  in  prayer-meetings  and  class- 
meetings, —  some  of  which  "  would  continue  all  night 
without  intermission,"  —  and  where  "  men  were  at  work 
in  their  cornfields,"  the  same  intense  interest  would  be 
shown,  ^nd  "  many  were  converted." 

This  great  year  of  revival  in  Virginia  "  established  a 
precedent;"  and,  in  many  subsequent  years,  similar  revi- 
vals, more  or  less  extensive,  prevailed  in  various  parts  of 
that  State.  Methodism  soon  became  the  dominant  reli- 
gious influence  among  the  people. 

There  were  great  revivals  all  over  Maryland.  The 
Eastern  and  Western  Shores  were  in  a  blaze.  The  city 
of  Baltimore  was  the  scene  of  great  interest.  At  Annap- 
olis, Bishop  Coke  was  startled  by  the  excitement.  "After 
my  last  prayer,"  he  says,  "  the  congregation  began  to 
pray  and  praise  aloud  in  a  most  astonishing  manner. 
At  first  I  felt  some  reluctance  to  enter  into  the  business ; 
but  soon  the  tears  began  to  flow,  and  I  have  seldom 
found  a  more  comforting  or  strengthening  time.     What 


262  AMERICAN  METHODISM. 

shall  we  say  ?  Souls  are  awakened  and  converted  by 
multitudes ;  and  the  work  is  surely  genuine,  if  there  be  a 
genuine  work  of  God  upon  earth.  Whether  there  be 
wild  fire  in  it  or  not,  I  do  most  ardently  wish  that  there 
was  such  a  work  at  this  time  in  England." 

Bishop  Asbury  describes  what  he  saw  in  Baltimore  in 
1788,  when  preaching  on  the  sabbath.  He  says,  "The 
Spirit  of  the  Lord  came  among  the  people,  and  sinners 
cried  aloud  for  mercy.  Perhaps  not  less  than  twenty  souls 
found,  the  Lord,  from  that  time  until  Tuesday  following." 
Another  says,  "  The  work  thus  begun  went  on  most  rap- 
idly; and,  in  a  short  time,  there  was  such  a  noise  among 
the  people  that  many,  even  of  the  Christians,  looked  on 
with  astonishment,  having  never  seen  things  ^  on  this 
wise  ; '  while  others,  as  if  frightened  at  what  they  saw 
and  heard,  fled  precipitately  from  the  house,  —  some 
making  their  escape  through  the  windows.  The  strange 
scene  soon  drew  multitudes  to  the  church.  In  a  short 
time,  some  of  those  who  were  crying  for  m^cy  fell 
helpless  on  the  floor,  or  into  the  arms  of  their  friends. 
But  this  scene  soon  changed.  '  Their  mourning  was 
turned  into  joy ; '  and  they  arose,  and  with  joyful  lips 
proclaimed  the  goodness  of  God  to  their  souls."  This 
revival  added  three  hundred  living,  spiritual  members 
to  the  church  in  Baltimore.  It  continued  through  the 
following  year  with  greater  demonstrativeness  and  ex- 
tent, and  henceforth  Baltimore  became  familiar  with  re- 
vivals. 

The  introduction  of  Methodism  north  of  New-York 
City  to  Canada,  and  even  into  Canada  itself,  was  with 
simikir  "  signs  and  wonders."  Garrettson  and  his  young 
men  created  such  an  excitement  by  the  wonderful  phe- 
nomena that  attended  their  labors,  particidarly  by  the 


AMERICAN  METHODISM.  263 

great  numbers  that  were  everywhere  converted,  that 
for  a  few  years  it  might  properly  be  called  an  incessant 
revival,  extending  eastward  into  Vermont,  and  west- 
ward into  the  Otsego  country,  and  along  the  St.  Law- 
rence. 

In  1787,  1788,  and  1789,  the  flame  spread  all  over 
Kentucky  and  Cumberland.  Haw,  one  of  the  itinerants 
in  that  large  field,  wrote  to  Asbury :  "  Good  news  from 
Zion ;  the  work  of  God  is  going  on  rapidly  in  this  new 
world;  a  glorious  victory  the  Son  of  God  has  gained, 
and  he  is  going  on  conquering  and  to  conquer.  Heaven 
rejoices  daily  over  sinners  that  repent."  After  giving 
detailed  accounts  of  the  work  in  several  places  of  the 
great  circuits  of  that  vast  territory,  he  adds  :  "  The  work 
is  still  going  on  rapidly.  Indeed,  the  wilderness  and  sol- 
itary places  are  glad,  and  the  desert  rejoices  and  blossoms 
as  the  rose,  and,  I  trust,  will  soon  become  beautiful  as 
Tirza,  and  comely  as  Jerusalem.  What  shall  I  more 
say  ?  Time  would  fail  to  tell  you  all  the  Lord's  doings 
among  us.     It  is  marvellous  in  our  eyes." 

When  Methodism  entered  New  England,  in  1790,  it 
found  a  fallow  ground, —  a  very  different  religious  state, 
for  spiritual  culture,  from  all  other  parts  of  the  country. 
The  "  great  awakening,"  in  the  time  of  Edwards  and 
Davenport,  had  been  followed  by  a  reaction  that  left 
most  of  the  ministers  opponents  of  revivals,  and  most 
of  the  people  in  sympathy  with  the  minds  of  their  min- 
isters. What  was  worse,  though  some  form  remained, 
many  were  disbelievers  in  the  '^jiower  of  godliness." 
Some  had  become  initiated  in  the  Socinian  and  Pelagian 
heresies,  and  were  fast  hastening  to  ripened  Sadducee- 
ism,  —  a  class  of  seemingly  hopeless  "  way-side  "  hearers^ 
All  New  England  was  an  unpropitious  field  for  revivals. 


264  AMERICAN  METHODISM. 

Yet  it  proved  susceptible  of  cultivation.  Lee  and  Cooper 
and  Roberts  extended  the  line  of  their  labors  through 
the  Puritan  States,  breaking  up  the  hard  earth,  and  sow- 
ing plentifully  the  "  seed  of  the  kingdom  ;  "  and  it  did 
not  return  void.  In  a  few  years,  revivals  followed  re- 
vivals, some  of  them  of  great  power;  and  Methodism 
gathered  fruit  in  every  town  of  New  England. 

Revivals  were  so  general,  wherever  the  Methodist  itin- 
erant went,  that  they  were  properly  considered  a  part 
of  Methodism  itself,  —  not  accidentally  accompanying  it, 
but  an  essential  quality  belonging  to  it.  The  preachers 
measured  their  success  as  they  saw  them  prevail ;  the 
church  rejoiced  and  was  encouraged  as  it  felt  their 
effects ;  and  the  world  without  considered  that  Method- 
ism fulfdled  its  mission,  in  proportion  as  it  was  attended 
with  revivals. 

The  beginning  of  the  present  century,  and  for  sev- 
eral years  after,  formed  a  kind  of  special  revival  epoch 
in  Methodism.  Distinguished  as  Methodism  had  been 
before  this  time  for  its  revival  spirit,  the  effect  of  this 
spirit  now  assumed  demonstrative  proportions,  and 
swept  over  the  country  with  such  power  that  it  far  ex- 
ceeded all  precedent.  For  fifteen  years  it  continued,  — 
specially  affecting  at  times  all  parts  of  the  country,  — 
and  increased  the  membership  of  the  church  nearly  four- 
fold. 

To  give  a  particular  account  of  every  revival  would 
be  impossible :  it  would  require  a  history  of  every 
Methodist  society  in  the  land.  In  some  instances,  how- 
ever, a  revival  would  extend  over  large  districts  of 
country,  and  embrace  the  domain  of  States.  In  1800, 
one  of  this  kind  began  in  Kentucky,  and  spread  through 
Tennessee  and  Ohio,  —  indeed,  through  all  the  newly 


AMERICAN  METHODISM.  265 

populated  region  of  the  West.  It  is  distinguished,  even 
to  this  day,  as  the  great  revival.  It  began,  too,  under 
unpromising  auspices,  and.  can  hardly  be  said  to  have 
been  anticipated ;  it  commenced  at  a  simple  rustic  sac- 
ramental service,  near  the  Red  River,  in  Tennessee. 
The  religious  interest  became  so  intense  that  the  meet- 
ing lasted  several  days  ;•  and  the  people,  attracted  to  it 
from  several  miles  around,  came  together  bringing  their 
provisions  and  bedding,  and  built  themselves  tents  and 
huts  for  their  accommodation.  This  improvised  arrange- 
ment was  the  first  camp  meeting  in  this  country.  The 
remarkable  effects  of  this  meeting  soon  led  to  the  ap- 
pointment of  others  like  it,  that  were  more  notable  in 
their  results  than  the  first ;  and  hundreds  were  reported 
as  the  subjects  of  conversion.  The  following  year,  these 
"  camp  meetings  "  were  multiplied  all  over  Kentucky 
and  Tennessee,  and  soon  after  in  Ohio.  Immense  crowds 
attended  them,  —  sometimes  as  many  as  ten  and  fifteen 
thousand  people.  Their  effects  were  extraordinary,  if 
not  extravagant.  Several  hundfeds,  at  some  of  these 
meetings,  professed  conversion.  The  excitement  be- 
came general  throughout  the  whole  West,  and  many 
thousands  were  added  to  the  church. 

The  flame  thus  kindled  in  the  West  burnt  eastward, 
and  spread  over  all  parts  of  Methodism.  In  Baltimore 
and  throughout  Maryland,  in  Delaware  and  New  Jer- 
sey, in  Philadelphia  and  throughout  all  Pennsylvania, 
in  the  State  of  New  York  and  over  New  England,  there 
appeared  one  general  sweeping  revival :  sinners  were 
awakened,  and  hundreds  were  converted.  The  church 
was  clothed  with  increasing  life  and  vigor,  and  Method- 
ism marched  on  toward  its  destined  place  of  religious 
influence  and  power  in  the  nation. 


266  AMERICAN  METHODISM. 

Dr.  Stevens  has  very  aptly  characterized  Methodism 
as  "  a  revival  church  in  its  spirit,  a  missionary  church 
in  its  organization."  These  two  characteristics  can  never 
be  separated.  They  can  hardly  dwell  apart  The  time 
can  never  come  vrhen  revivals  shall  cease,  and  Method- 
ism shall  prosper.  The  revival  spirit  in  the  church  gives 
it  beauty  and  fruitfulness,  as  the  overflowing  waters  of 
the  Nile  impart  to  all  the  surrounding  country  richness 
and  vegetation.  As  the  life-blood  from  the  heart  gives 
vigor  and  health  to  the  body,  so  the  revival  spirit  in  the 
system  of  Methodism  invigorates  it,  and  makes  it  active 
and  healthy. 


CHAPTER     Xll. 


AN   EPISODE. 


METHODISM  ADAPTING  ITSELF  TO  PERMANENCY   AND 
EFFICIENCY. 


"  So  were  the  churches  established  in  the  faith  1 " 

E  propose  to  relieve  the  reader  by  an 
episode,  a  fancy  sketch,  "founded  on 
fact ; "  not  necessarily  unreal  because 
it  is  unauthenticated.  One  can  easily 
agine  how  what  we  describe  might 
have  transpired :  if  it  is  apocryphal,  it 
must  not,  therefore,  be  regarded  as  un- 
truthful ;  parables  are  lawful  narratives. 
The  scene  is  laid  along  one  of  those 
alternately  swampy  and  sandy  roads  stretching  through 
the  vast  pine-forests  of  North  Carolina.  It  is  in  the 
month  of  February,  1785.  Two  plainly-clad,  solemnly- 
earnest  men,  on  horseback,  with  saddle-bags  of  the  pe- 
culiar kind  used  by  Methodist  itinerants,  and  containing 
all  their  worldly  gear,  are  wending  their  way  southward 
to  the  city  of  Charleston,  S.C.  They  have  just  left  the 
first  Conference  held  in  North  Carolina,  and  the  first 
held  after  the  organization  of  the  Methodist-Episcopal 
Church,  and  are  on  their  way  to  attempt  to  plant  Meth- 
odism in  Charleston. 

The  elder  of  these  men  is  Francis  Asbury,  but  recent- 
ly elected  and  ordained  a  superintendent  of  the  new 
Church.     The  younger  is  Jesse  Lee,  a  man  who  is  to 

267 


268  AMERICAN  METHODISM. 

become  well  known  in  the  Church  as  the  founder  of 
Methodism  in  New  England.  He  has  already  conse- 
crated his  life  to  the  itinerant  work,  and  has  felt  deeply 
interested  in  every  thing  connected  with  the  prosperity 
of  Methodism.  Lee  has  been  so  occupied  in  his  circuit 
labors  in  North  Carolina,  that  he  has  not  attended  the 
session  of  the  General  Conference ;  and  he  is  endeavor- 
ing to  learn  from  his  senior  every  thing  respecting  the 
proceedings  of  that  historic  Conference.  The  bishop  is 
cheerfully  communicative,  and  relates  to  his  junior  what 
has  transpired  at  Baltimore.  He  describes  the  personal 
appearance  and  the  courteous  dignity  of  his  associate 
superintendent,  Dr.  Coke  ;  his  devout,  guileless  character, 
his  sanctity,  and  his  humility.  He  speaks  in  strong  praise 
of  Coke's  sermon  at  his  ordination,  and  its  solemn  im- 
pressiveness  on  the  congregation,  and  especially  on  his 
own  mind.  Asbury  tells  his  junior,  with  all  the  confid- 
ing frankness  of  a  brother,  with  what  reluctance  and 
fear  he  had  consented  to  assume  the  great  responsibili- 
ties of  his  new  office,  although  given  him  by  the  unani- 
mous suffi'ages  of  his  brethren.  He  talks  freely,  and 
gives  his  opinion  of  the  various  laws  and  regulations 
that  were  adopted  at  the  Conference,  and  that  were 
henceforth  to  make  the  economy  of  the  Church.  He 
refers,  with  a  filial  respect  and  with  grateful  reverence, 
to  the  iniiwrtant  assistance  given  by  Wesley  in  his 
timely  preparation  for  the  work  the  Conference  was  to 
perform,  and  how  this  assistance  has  given  assurance  to 
the  members  in  the  responsibility  they  have  assumed., 
He  speaks  with  manifest  pleasure  of  the  unanimity  and 
loving  spirit  of  all  the  preachers  present  at  the  Confer- 
ence, and  their  hopefulness  that  the  new  organization, 
and  the  independence  of  the  Church,  would  be  the  begin- 


AMERICAN  METHODISM.  269 

ning  of  a  grand  era  of  extensive  and  powerful  revivals 
throughout  the  connection. 

These  two  men  have  journeyed  thus  for  several  miles ; 
when  the  bishop  quietly  slackens  his  pace,  and,  letting 
his  reins  fall  loosely,  turns  to  his  companion,  and  says, 
"  Brother  Lee,  I  am  very  often  and  seriously  impressed 
with  the  remarkable  signs  of  the  hand  of  God  in  our 
history  as  a  religious  people.  When  I  first  met  Dr. 
Coke,  and  heard  what  Mr.  Wesley  had  done  towards 
making  us  an  independent  church,  I  was  greatly  shocked. 
I  trembled  for  its  results ;  I  could  hardly  be  reconciled 
to  it ;  but,  the  more  I  considered  it,  the  more  I  was  per- 
suaded it  was  the  Lord's  doings.  Since  our  Conference, 
I  have  had  strangely  pleasant  impressions  that  God  de- 
signs great  things  for  us ;  and  that  he  will,  if  we  are 
true  to  our  calling  of  spreading  Scripture  holiness  over 
this  continent,  make  of  us  a  great  people.  It  seems  to 
me  that  we  shall  be  spread  out  over  these  States,  so  that 
one  can  hardly  '  count  the  dust  of  Jacob,  or  the  num- 
ber of  the  fourth  part  of  Israel.' 

"  You  may  smile  at  the  greatness  of  my  expectations ; 
but  I  cannot  help  believing  that  Methodism  is  to  per- 
form a  great  part  in  determining  what  shall  be  the 
future  religious  character  of  this  nation.  Our  peculiar 
itinerant  system  seems  to  be  made  on  purpose,  and  to 
be  so  well  fitted  to  extend  itself  with  the  increasing  and 
widely-extending  population,  that  we  can  carry  the  good 
tidings  of  salvation  to  every  family  in  the  land.  We 
can  expand  indefinitely  with  the  nation ;  and,  without 
limit  to  our  bounds,  w^e  can  dwell  safely  in  every  part, — 
the  saving  health  of  this  inevitably  great  people. 

"  I  have  been  meditating  on  our  mission  to  Charles- 
ton.    We  are  going  to  attempt  to  introduce  Methodism 


270  AMERICAN  METHODISM. 

into  that  city.  Fifty  years  ago,  Mr.  Wesley  went  there, 
and  to  the  adjoining  city,  Savannah,  a  missionary  from 
beyond  the  sea ;  but  his  mission  failed,  and  he  returned 
home  discouraged,  as  much  dissatisfied  with  his  own 
religious  state  as  with  the  failure  of  his  mission.  Why 
do  we  hope  to  succeed  ?  Is  it  not  because  we  go  to  tell 
them  of  a  religion  that  has  affected  our  own  hearts  ; 
that  we  have  felt  and  seen  ?  Wesley  could  not  do  this. 
He  said, '  I  went  to  convert  others ;  but,  alas !  who  shall 
convert  me  ? '  He  came,  a  Christian  Pharisee,  to  con- 
vert men  to  the  observance  of  rituals  and  forms :  we 
go  to  declare  the  efficacy  of  salvation  by  faith  in  Christ, 
and  the  blessed  assurance  that  every  man  may  have  of 
it  by  the  Holy  Ghost.  What  a  lesson  his  failure  teaches 
us !  —  what  else,  than  that  every  effort  to  save  men  but 
by  faith  will  always  be  a  ffiilure  ? 

"  But,  my  dear  brother,  the  providence  of  God,  dis- 
played in  our  recent  organization  as  a  church,  is  not 
more  manifest  in  that  event  than  it  has  been  in  every 
step  of  Methodism,  from  its  beginning  to  the  present 
hour.  •  Have  you  never  thought  that  Methodism  is 
providence  j^hilosojihically  illustrated?  '  It  is  the  glory  of 
God  to  conceal  a  thing;'  and  providence  always  implies 
concealment.  But  true  philosophy  is  wisdom  applying 
proper  means  to  secure  an  end.  The  means  that  have 
opened  before  us  our  entire  progress  as  a  people  have 
been  so  wisely  ordered,  that  I  say  Methodism  is  provi- 
dence philosophically  illustrated. 

"  Not  fifty  years  ago,  and  we  were  no  people ;  and,  lo ! 
we  '  have  become  two  bands.'  How  the  Divine  Provi- 
dence is  shown  in  the  preparation  of  Wesley  to  be  the 
great  evangelical  reformer  of  this  century!  I  have 
often  thought  of  him  as  he  sat  in  that  Moravian  band 


AMERICAN  METHODISM.  271 

in  Aldersgate  Street,  a  poor,  contrite,  struggling  peni- 
tent. His  only  solicitude  and  thought  was  about  him- 
self. His  only  prayer  was, '  What  must  I  do  to  be  saved  ?' 
Some  say  he  planned  Methodism.  Not  at  all.  His  only 
concern  was  how  he  could  himself  be  saved.  If  any 
one  had  said  to  him  that  he  was  to  be  the  leader  of  a 
great  people,  who  should  rise  up  and  call  him  blessed,  it 
would  have  seemed  as  improbable  and  absurd  as  if  some 
one  had  said  to  Saul  of  Tarsus,  when  he  was  stricken 
to  the  earth  near  Damascus, '  You  are  to  be  the  great 
Christian  Apostle  to  the  Gentiles;  you  are  to  be  the  chief 
teacher  of  the  religion  of  that  very  Jesus  that  you  are 
now  persecuting.'  No,  no :  every  step  of  Wesley's  mys- 
terious course  was  providentially  concealed  from  his  own 
view  until  the  time  came,  and,  as  it  seems,  he  was  di- 
vinely instructed  to  take  it.  Sometimes  it  appears  as 
if  he  was  thrust  forward  against  his  prejudices,  and  only 
yielded,  lest,  by  resisting,  he  should  be  found  disobeying 
the  divine  lesson.  A  providential  intervention  or  direc- 
tion opened  his  apparently  concealed  path,  and,  by  the 
wisdom  of  its  counsel,  made  it  more  certain  that  he  was 
guided  by  the  Lord. 

"  Our  history  in  this  country  has  been  not  less  plainly 
of  God  than  the  history  of  Methodism  in  England. 
Embury,  a  humble  carpenter  and  local  preacher,  began, 
it  would  seem  reluctantly,  to  preach,  in  his  small  house 
in  Barrack  Street,  to  a  little  congregation  of  five.  Does 
any  one  suppose  that  he  thought  that '  little  one  would 
become  a  thousand '  ?  Does  any  one  imagine  that  he 
thought  of  doing  more  than  to  reclaim  a  few  Irish  emi- 
grants that  had  backslidden  from  the  religion  they  had 
professed  in  their  own  country  ?  But '  to  him  that  hath 
it  shall  be  given.'     He  was  '  obedient  to  the  heavenly 


272  AMERICAN  METHODISM. 

vision.'  His  own  mind  enlarged,  and  the  way  was  opened 
for  greater  things,  and  God  pressed  him  and  his  asso- 
ciates into  the  rigging  loft.  The  zealous  soul  of  Bar- 
bara Heck  led  her  to  desire  a  chapel  of  their  own. 
But  who  of  their  number  saw  it  possible.  ?  Yet  her  faith 
asked  that  the  way  might  be  opened  to  get  it ;  and  God 
said  to  her,  and  through  her  to  the  little  society,  '  I  the 
Lord  will  do  it.' 

"  Then  Wesley  sent  missionaries.  Did  he  or  they  sup- 
pose that  they  would  do  more  than  form  a  few  provin- 
cial circuits  under  the  direction  and  support  of  the 
mother  connection  ?  The  Revolutionary  War  broke  out. 
The  relation  of  nearly  all  our  preachers  to  England 
made  them  suspected,  and  destroj^ed  their  influence. 
They  all  returned,  and  left  me  alone.  It  seemed  to  me 
a  sorry  day  for  Methodism  when  they  went  back  ;  and  I 
feared  that  we  should  utterly  decline.  But  here,  again, 
God  had  a  gracious  care  for  us.  It  was  well  that  they 
returned ;  for  if  they  had  not,  with  their  feelings  of  loy- 
alty to  King  George,  we  should  have  been  everywhere 
suspected,  and  our  societies  scattered.  God  raised  up  a 
great  number  of  young,  zealous,  native  preachers,  loyal 
in  their  feelings  to  the  patriot  cause  ;  and  the  people  had 
confidence  in  them,  and  the  work  went  gloriously  on. 

"  These  young  preachers  lacked  experience ;  and, 
strangely,  the  burden  of  administration  fell  on  my 
shoulders.  We  had  but  little  organization ;  we  were  still 
religious  provincials,  and  without  the  ordinances.  The 
people  felt  the  inconvenience  and  their  loss  from  this 
state  of  things,  and  complained.  The  preachers  were 
indeed  devoted  to  their  w^ork;  but  they  felt  that  they 
were  only  '  lay  itinerants,'  and  not  full  ministers  of 
.Christ.     The  societies  felt  that  they  were  only  religious 


AMERICAN  METHODISM.  273 

families,  not  a  church.  It  could  not  have  long  remained 
thus.  The  jDCople  and  the  preachers  would  have  de- 
manded a  change ;  and,  in  attempting  to  make  it  our- 
selves, we  might  have  been  broken  into  many  parts. 
The  Lord  again  interposed  for  us.  We  all  regarded 
Wesley  as  our  father  and  counsellor,  and  his  advice  was 
still  a  law  to  us.  Our  heavenly  Father  sent  him  to  our 
relief  What  but  the  spirit  of  the  Almighty  could  have 
induced  Wesley  to  assume  the  responsibility,  and  to 
provide  for  us  as  he  did? 

"  How  quickly  and  wisely  and  harmoniously  we  have 
become  an  organized  church,  with  a  system  and  laws  so 
complete,  with  our  terms  of  membership,  our  articles 
of  faith,  our  orders  of  the  ministry,  and  our  plan  of 
supervision,  from  the  humblest  class-member  to  the 
general  superintendent,  all  complete!  'It  is  the  Lord's 
doings,  and  marvellous  in  our  eyes.'  Shall  we  not  re- 
gard it  as  the  voice  of  our  God,  bidding  us  trust  him, 
and  go  forward  to  the  greater  things  that  are  before  us  ? 
Oh !  I  believe  we  have  only  entered  the  threshold  of  a 
wonderful  and  glorious  future.  I  seem  to  hear  God 
saying,  as  he  said  to  Abraham, '  Unto  thee,  and  unto 
thy  seed,  I  will  give  all  these  countries.' 

"  Christianity  is  a  law  of  constant  religious  develop- 
ment, and  Methodism  must  adopt  and  practise  this  law 
if  it  would  prosper.  We  have  probably  done  all  that 
we  could  now  do  to  make  our  economy  perfect.  1 
think  it  has  been  well  done.  But  there  will  be  a  neces- 
sity, as  we  increase  and  have  greater  experience  and 
wisdom,  to  make  some  changes.  There  is,  however,  a 
danger,  as  there  is  in  all  independent  bodies,  from  ex- 
cessive legislation.  I  hope  we  may  be  saved  the  i:>eril 
of  running   before  we   are   sent.     Nevertheless,  some 


274  AMERICAN  METHODISM. 

modifications  and  improvements  must  be  made  in  our 
system.  Our  present  economy  is  almost  exclusively 
Anglican.  It  is  made  after  the  model  of  the  Wesleyan 
body,  in  all  except  our  orders  in  the  ministry,  and 
is  more  hierarchical  than  I  think  will  be  pleasant  to  an 
American  people.  The  tendency  here  is  to  republican- 
ism, and  the  Church  will  become  more  and  more  in 
sympathy  with  the  institutions  of  the  land.  One  thing 
that  the  Conference  adopted,  out  of  respect  to  Mr.  Wes- 
ley, will,  I  think,  fall  into  disuse.  He  provided  for  us  a 
form  of  public  prayer.  It  was  a  proof  how  tenaciously 
he  still  adhered  in  his  affections  to  the  English  Church. 
But  our  people  do  not  believe  in  reading  prayers  :  it  is  a 
yoke  they  will  not  long  wear. 

"Among  the  first  things  that  we  must  do  will  be  to 
regulate  and  define  the  work  of  our  Conferences.  Now 
they  are  entirely  subject  to  me.  I  have  the  same  au- 
thority over  them  that  Wesley  has  over  the  Wesleyan 
Conference.  He  appoints  the  time,  hears  its  delibera- 
tions, but  makes  all  its  decisions.  Americans  will  insist 
on  doing  their  own  voting,  and  regulating  their  own 
sessions.  Then,  again,  these  separate  District  Confer- 
ences are  really  the  organic  bodies  of  the  Church,  and 
must  make  its  laws.  But  how  utterly  impracticable  it 
will  be  for  a  dozen  such  conventions  to  pass  any  law  in 
which  they  will  all  agree !  They  will  require  an  oppor- 
tunity for  mutual  deliberation  and  consultation.  Their 
dissociation  will  work  independence  in  each,  if  it  does 
not  destroy  the  homogeneousness  of  our  people.  There 
must  be  some  common  body  or  conference  of  our  min- 
isters, like  to  the  one  we  have  just  held  in  Baltimore. 
I  know  this  will  be  very  inconvenient;  and,  if  we 
increase  and  extend  as  we  have  done,  it  will  be  im- 


AMERICAN  METHODISM.  275 

practicable.     Then  we  must  have  a  representative  Con- 
ference. 

"  There  is  another  matter  that  will  probably  be  modi- 
fied by  the  action  of  future  Conferences.  I  refer  to  the 
'  allowance '  that  is  made  for  our  preachers  and  their 
families.  It  is  a  perplexing  question,  that  will  be  diffi- 
cult to  decide.  Thus  far  we  have  settled  the  plan,  that 
all  ministerial  support  shall  be  by  the  voluntary  offer- 
ings of  the  people.  This  is  different  from  that  adopted 
by  most  other  Christian  denominations ;  but  I  think  it 
is  scriptural,  and  I  hope  it  will  never  be  changed.  It 
will  be  a  melancholy  hour  for  Methodism  if  the  appoint- 
ment of  a  preacher  shall  ever  be  made  to  depend  on  a 
stipulated  price  that  he  shall  receive  for  his  services. 
I  do  not,  however,  have  much  fear  from  this  source.  I 
have  more  fear  lest  we  shall  provide  that  he  may  re- 
ceive too  much.  If  we  allow  him  to  receive  a  very 
liberal  support,  it  will  make  too  great  a  temptation  for 
men  to  enter  our  ministry  for  what  they  are  to  get, 
rather  than  from  the  love  of  souls.  Besides  being  then 
a  burden  on  the  societies,  we  shall  lose  the  I'espect  and 
affection  of  the  people.  They  will  think  that  we  care 
more  for  the  fleece  than  the  flock.  The  Conference  de- 
cided that  the  most  a  preacher  shall  receive  is  sixty-four 
dollars  a  year,  and  the  same  amount  for  his  wife.  This 
surely  is  not  too  much.  No  man  will  find  much  induce- 
ment in  this  sum  to  tempt  him  to  endure  the  privations 
and  to  do  the  work  of  a  Methodist  preacher.  On  the 
other  hand,  it  may  be  too  little  to  meet  his  necessities 
if  he  is  a  man  of  a  family.  It  may  be  a  bar  to  many  in 
obeying  the  call  of  God,  and  prevent  some  of  them 
from  becoming  itinerants.  I  would  like  it  if  it  would 
prevent  our  young  men  from  getting  married.     If  they 


276  AMERICAN  METHODISM. 

could  all  be  induced  to  remain  single  for  the  sake  of 
Christ  and  the  Church,  that  which  is  now  allowed  would 
be  sufficient;  for  single  men  live  among  the  people. 
But  thej  will  not :  they  will  marry.  They  do  not 
believe  in  celibacy.  I  fear  too  many  of  them  will  come 
to  care  more  '  how  they  may  please  their  wives '  than 

*  how  to  please  Christ.'  And  then,  next,  they  will  lo- 
cate, unless  provision  is  made  for  a  better  support.  It's 
a  perplexing  question.  But  I  suppose  the  married  ones 
will  soon  get  the  majority,  and  then  they  must  have 
better  pay.  I  hope  the  Church  will  be  cautious  how  it 
goes  very  far  in  that  direction.  I  would  rather  keep 
the  preachers  single,  and  so  w^ould  the  peojDle. 

'•'  We  shall  have  to  devise  some  further  method  of 
supervision  over  all  our  preachers.      Wesley  has   his 

*  assistants'  and  his  'helpers,'  and  Ave  have  attempted 
to  practise  the  same.  But  it  is  very  superficial  as  a 
plan  of  supervision.  I  do  not  mean  that  we  want  a 
system  of  surveillance :  this  would  be  oppressive  and 
mean.  We  need  our  work  to  be  districted,  and  one  of 
our  older  or  more  experienced  brethren  to  have  the 
charge  of  each  district,  to  instruct  and  encourage  the 
young  preachers,  and  to  counsel  and  direct  the  societies. 
He  would  be  a  kind  of  sub-bishop,  and  we  should  be 
made  uniform  in  our  administration  and  discipline.  But 
this  will  come  in  good  time. 

'•  It  has  occurred  to  me,  since  our  Conference  in  Bal- 
timore, that  some  regulations  must  soon  be  made  in 
reference  to  a  very  important  and  useful  class  of  men : 
I  mean  the  local  preachers.  They  are  like  a  right  arm 
to  our  itinerancy.  They  have  pioneered  the  way  for 
Methodism  in  many  places.  As  it  is,  they  are  depend- 
ent on  the  will  of  a  preacher  whether  they  shall  be 


AMERICAN  METHODISM.  277 

licensed  or  not,  and  this  may  be  altogether  too  capri- 
cious. These  lay  preachers  will  probably  be  as  numer- 
ous as  the  itinerants  themselves ;  and  they  ought  to 
receive  their  license  in  some  uniform  way,  and  be  held 
accountable  to  the  brethren  who  know  them  for  their 
conduct  and  the  use  of  their  gifts.  It  cannot  be  long 
before  something  of  this  kind  will  be  done. 

"  I  said  we  had  probably  done  as  much  as  we  coidd 
just  now  do,  at  our  recent  Conference.  But  there  are 
still  other  thino-s  that  the  church  will  be  called  to  look 

o 

to,  and  that  will  require  all  its  wisdom  to  determine 
what  is  best  to  do.  As  we  become  a  large,  established 
people,  w^e  shall  have  a  great  amount  of  church  prop- 
erty. Already  we  have  many  chapels.  True,  the  most 
of  them  are  small,  rude  buildings  ;  but  the  time  will 
come  wdien  they  w^ll  be  numbered  by  thousands.  As 
our  people  increase  in  wealth  and  taste,  they  will  build 
fine  -churches,  perhaps  too  fine  for  a  humble,  devout 
people.  But  we  must  never  allow  these  churches  to  be 
held  by  any  tenure  that  can  keep  our  preachers  from 
occupying  them,  and  from  preaching  and  administering 
the  sacraments  in  them.  Mr.  Wesley  acted  wisely  when 
he  built  his  first  chapel  at  Bristol,  and  in  respect  to  all 
his  chapels:  he  has  the  control  of  them.  We  must 
imitate  him,  and  provide  that  all  our  chapels  shall 
be  held  in  trust  for  the  benefit  of  our  societies,  and 
open  for  the  use  of  our  preachers.  We  must  never  let 
any  disaffection,  in  any  place,  wrest  our  houses  of  wor- 
ship from  our  hands.  A  provision  to  prevent  this  ought 
to  be  adopted  by  us  as  soon  as  possible. 

"  There  is  still  another  subject  in  which  I  feel  a  deep 
interest.  It  is  how  we  can  best  use  the  press  to  in- 
struct the  people  in  the  knowledge  of  divine  things, 


278  AMERICAN  METHODISM. 

and  how  we  can  in  this  way  educate  them  respecting 
Methodism.  Hitherto  we  have  depended  on  England 
for  the  few  books  or  tracts  that  we  have  circulated. 
"We  are  independent  now,  and  must  have  a  press  of  our 
own.  It  would  be  a  powerful  instrument  to  take  right 
home  to  every  house  the  great  doctrines  of  Christianity. 
I  think  God  designs  it  as  an  efficient  agent  in  the  evan- 
gelization of  the  world.  Wesley  has  done  as  much 
good  by  his  printing  as  his  preaching.  We  can  do 
the  same.  We  are  yet  so  feeble  and  poor  that  we  shall 
have  to  begin  with  small  means  on  a  small  scale,  and 
increase  our  publications  as  our  facilities  increase.  But 
the  time  will  come,  if  we  are  true  to  our  trust,  when 
Methodist  literature  will  be  scattered  over  the  land  like 
the  leaves  of  autumn ;  when  our  children  will  have  it  in 
the  nursery ;  when  our  young  men  and  maidens  will 
delight  in  its  religious  counsel  j  and  when  our  fathers 
and  mothers  will  be  confirmed  and  edified  by  the  words 
of  wisdom,  fresh  from  the  Methodist  press.  It  will  not 
do  to  leave  this  work  to  the  uncertainty  and  irrespon- 
sibility of  individual  enterprise.  The  church  must  as- 
sume the  responsibility;  and  I  hope  to  live  to  see  the 
time. 

"  I  will  only  speak  of  one  thing  more.  It's  a  matter 
that  perplexes  me  greatly.  It  is,  What  ought  we  to  do 
for  the  education  of  our  youth  ?  Ought  we  just  now 
to  undertake  any  measures  for  general  education  ?  Dr. 
Coke  and  a  few  of  the  brethren  are  very  solicitous 
that  we  begin  at  once,  and  have  prepared  a  plan  for 
building  a  college.  I  have  consented  to  it.  But  I  am 
not  so  clear  in  my  mind  that  it  is  our  call  at  present. 
The  doctor  is  bent  on  havin^^  a  colleii-o.  I  think  it 
would    be    better  to  have    good  common  schools,  not 


AMERICAN  METHODISM.  279 

for  a  few  only,  but  for  the  people  generally.  I  suppose 
the  college  will  be  built.  If  the  Lord  is  pleased  with  it, 
we  shall  succeed.  Perhaps  we  are  running  too  fast.  If, 
however,  we  are  to  be  the  great  church  of  this  country 
that  I  think  we  shall  be,  we  must  ere  long  look  to  the 
education  of  the  young.  We  must  do  it,  not  by  one 
college  only,  and  that  for  the  children  of  preachers,  but 
by  schools  patronized  and  supported  by  all  the  people 
in  every  part  of  the  land.  It  should  never  be  said  that 
the  Methodists  are  an  ignorant  people.  I  doubt,  how- 
ever, if  I  shall  live  to  see  the  day.  For  the  present, 
our  attention  ought  not  to  be  divided  ;  nor  should  we 
be  diverted  from  the  great  work  of  saving  souls. 

"  But  we  must  not  anticipate  too  much.  The  good 
providence  of  the  Lord  will  direct  and  prosper  us,  if  we 
are  true  to  our  calling.  Before  every  thing  else,  we 
must  keep  the  fires  of  a  revival  burning  on  all  our 
altars.  Our  ministers  and  people  must  guard  and  feed 
these  fires,  and  make  our  church  to  enjoy  a  continual 
baptism  of  the  Holy  Ghost.  We  must  live  in  a  con- 
stant Pentecost.  And  then  we  must  be  a  hardy,  zealous 
people,  to  bear  the  message  of  salvation  to  every  soul 
that  we  can  reach.  For  many  years  our  chief  work 
must  be  for  extension.  There  is  a  vast  domain  of  this 
new  country  to  be  populated.  The  restless  spirit  of  the 
nation  will  not  remain  bounded  by  the  limits  of  the  old 
colonial  settlements.  Emigration  will  lead  men  farther 
and  farther  into  the  wilderness.  The  time  may  come 
when  the  limits  of  the  continent  will  form  our  vast 
boundary  line.  The  itinerants  must  go  with  the  people. 
Let  us  not  fear.  God  will  raise  up  the  men,  and  we  must 
all  be  pioneer  preachers,  as  courageous,  enduring,  and 
zealous  as  the  pioneer  citizen.      We   must   have    the 


280  AMERICAN-  METHODISM. 

spirit  of  Paul,  and  ever  be  reaching  to  the  regions  be- 
yond. Our  motto  must  be  '  church  extension.'  We 
will  have  no  solicitude  about  prudential  regulations. 
The  right  measures  for  the  prosperity  of  Methodism  will 
come  with  the  spirit  of  harmony  and  concession,  with 
the  spirit  of  wisdom  and  counsel ;  and, '  if  there  be  any 
thing  more,  God  shall  reveal  even  that  unto  us.'" 

The  summary  and  hurried  manner  in  which  the  Con- 
ference of  1784  was  convened,  the  youthfulness  and 
inexperience  in  legislation  of  nearly  all  its  members, 
and  the  fact  that  all  their  active  life  had  been  devoted 
to  evangelical  labor,  will  easily  account  for  the  lack  of 
many  things  that  we  might  suppose  would  have  been 
found  in  the  enactments  of  that  Conference,  —  enact- 
ments that  were  afterwards  adopted,  when  more  experi- 
ence and  reflection  revealed  their  importance.  Most 
of  what  they  did  adopt  was  what  was  either  newly  pr.e- 
pared  by  the  mature  wisdom  of  Wesley,  or  such  reg- 
ulations as  they  deemed  valuable  in  the  Wesleyan 
"Minutes."  The  same  reasons  will  account  for  the  promi- 
nence given  to  certain  rules  that  subsequent  years 
proved  to  be  of  trivial  or  doubtful  significance. 

The  original  discipline  of  the  church  may  be  taken 
as  a  transcript  of  the  mind  and  heart  of  its  makers. 
From  this  stand-point  we  can  see  why  they  thought  it 
a  matter  for  grave  enactment,  to  decide  what  manner 
of  dress  should  be  worn  by  the  members,  or  that  the 
men  and  women  should  invariably  sit  apart  in  worshii^, 
or  that  the  men  "  should  sing  bass  "  only,  or  that  mar- 
riage with  an  unawakened  person  should  be  a  sufficient 
cause  to  exclude  the  offender  from  the  church.  We 
can  see,  too,  why  they  were  so  sU'ict  in  defining  "  the 


AMERICAN  METHODISM.  281 

duty  of  preachers  to  God,  to  themselves,  and  to  one 
another ; "  or  why  they  were  so  careful  in  insisting  that 
every  one  who  desired  to  preach  should  prove  that  he 
was  not  a  mere  man-made  minister,  but  that  his  call 
was  from  the  Holy  Ghost ;  or  how  they  should  "  guard 
against  Antinomianism ; "  or  how  they  should  "  explicitly 
exhort  all  believers  to  go  on  to  perfection."  The  origi- 
nal discipline  was  a  photograph  of  the  spirit  and 
thoughts  of  its  framers,  —  an  honor  to  their  piety,  their 
zeal,  and  their  entire  devotedness  to  the  work  in  which 
they  were  engaged. 

Much  as  the  discipline  lacked  of  what  was  soon  found 
to  be  essential,  and  the  little  that  was  introduced  into 
it  that  was  unimportant,  we  shall  find  it  so  readily  and 
judiciously  amended  that  the  entire  organization  of  the 
Methodist-Episcopal  Church,  as  it  now  exists,  was  vir- 
tually completed  by  the  close  of  the  first  twenty-five 
years  of  its  history.  We  shall  find  that,  although  the 
church  was  cultivating  and  enjoying  an  uninterrupted 
spirit  of  revival,  and  was  extending  its  domain,  establish- 
ing societies,  and  building  its  chapels  in  every  part  of  the 
land,  it  was,  at  the  same  time,  passing  through  the  forma- 
tive periods  of  its  polity,  and  perfecting  its  organic  struc- 
ture. It  is  a  remarkable  fact,  that,  since  1812,  there 
has  been  no  change,  worthy  of  note,  in  the  "  church  build- 
ing." The  last  half-century  has  indeed  been  crowded 
and  honored  with  noble  church  enterprises,  with  liberal 
devisings  for  grand  developments  of  church  resources ; 
but  the  model,  or  organic  features,  of  the  church  proper 
have  not  been  changed  in  this  time. 

The  terms  of  membership  —  the  famous  "  General 
Rules"  adopted  in  1784  —  were  the  same  that  Wesley 
had  prepared  in  1739  for  admission  to  his  first-formed 


282  AMERICAN  METHODISM. 

"United  Societies."  These  had  continued,  unaltered,  the 
condition  for  admission  to  all  his  societies  in  England 
and  America.  The  Christmas  Conference  had  only  to  re- 
enact  them,  as  the  terms  of  membership  to  the  organized 
church.  These  "  Rules  "  have  commended  themselves 
to  the  conscience  and  judgment  of  the  people,  as  both 
scriptural  and  practical.  They  remain  at  present  in- 
violate,—  by  a  sacredly-guarded  constitutional  restric- 
tion,—  the  "only  condition,"  for  admission  to  the  church. 

Wesley  also  prepared  concise  and  comprehensive 
articles  of  faith  for  his  American  brethren.  These  were 
incorporated  as  an  organic  law  in  the  formation  of  the 
church.  They  have  remained  unchanged,  and  are  em- 
braced, without  dissent,  by  the  vast  membership  of 
Methodism.  Dissatisfaction  and  secession  have  come 
from  disagreement  with  the  government  or  the  adminis- 
tration of  the  Methodist-Episcopal  Church,  but  never 
on  account  of  its  doctrines.  Probably  there  is  no  other 
Protestant  church  where  there  is  found  such  a  hearty 
imauimity  in  respect  to  its  creed. 

The  General  Conference  of  the  Methodist  Church  is 
its  highest  or  supreme  ecclesiastical  assembly.  It  is  its 
only  legislative  body,  and  is  also  judicial  and  executive. 
In  1812,  it  became  a  delegated  body,  composed  of  repre- 
sentatives from  all  the  Annual  Conferences.  It  has  the 
comprehensive  duty  of  a  general  supervision  of  the 
whole  church.  Yet  this  important  body  was  unprovided 
for  by  the  preachers,  hastily  assembled  in  Baltimore  in 
1784.  They  dissolved  and  separated  without  providing 
for  any  future  sessions.  The  legislative  power  remained 
in  the  various  Districts,  or,  as  they  were  soon  called,  the 
Annual  C(mferences.  Any  act  of  one  of  these  required 
the  unanimous  approval  of  all  the  rest,  before  it  became 


AMERICAN  METHODISM.  283 

a  law.  The  least  foresight  must  have  seen  that  such  a 
polity  would  be  not  only  impolitic,  but  practically  impos- 
sible. Sound  legislation  would  require  mutual  confer- 
ence and  counsel  in  the  legislators.  A  few  years  would 
have  sufficed  to  produce  disagreement  and  alienation 
between  these  dissociated  Conferences,  and  division 
would  have  followed.  Asbury  saw  this,  and  proposed  a 
remedy  for  the  evil  in  a  grand  council,  or  preparatory 
committee,  whose  decisions  should  become  laws  on  their 
unanimous  adoption  by  the  district  Conferences.  This 
was  hardly  an  improvement.  It  dissatisfied  all  parties, 
had  one  or  two  sessions,  and  died.  In  1792,  a  General 
Conference  was  called,  composed  of  all  the  preachers. 
This  w^as  natural  and  safe,  and  gave  satisfaction.  But 
the  widely  extending  church,  and  the  great  increase  in 
its  ministry,  made  such  a  body  impracticable  and  un- 
wieldy. The  principle  of  legislation  by  representation 
was  the  popular  one  among  the  American  people,  and 
in  1808  it  was  adopted  in  the  constitution  of  the  Gen- 
eral Conference  of  the  Methodist  Church.  It  remains 
unaltered. 

We  are  not  attempting  to  write  prophecy,  yet  we 
cannot  refrain  from  uttering  a  prediction.  The  compo- 
sition of  the  General  Conference  will  soon  be  changed, — 
not  in  its  delegated  character,  but  of  those  who  are  del- 
egated. Now  they  are  wholly  clerical :  the  legislative 
power  is  with  the  ministry,  laymen  having  no  voice  in 
it.  It  cannot  long  remain  thus.  The  intelligence  and 
influence  of  the  laymen  of  the  Methodist  Church  will 
demand,  and  with  right,  that  they  have  some  vote  in 
determining  the  laws  by  which  they  are  to  be  governed. 
They  will  soon  form  an  associated  part  of  the  General 
Conference. 


284  AMERICAN  METHODISM. 

The  Annual  Conferences  were  materially  and  per- 
manently changed  in  the  first  twenty-five  years  of  Amer- 
ican Methodism.  They  lost  their  legislative  functions 
by  the  creation  of  the  General  Conference.  They  be- 
came only  judicial  and  executive  assemblies.  Originally, 
they  were  undefined  in  their  limits,  and  were  composed 
of  preachers  in  a  convenient  district,  and  assembled 
annually,  or  as  often  as  desired  by  the  bishop.  They 
soon  worked  into  constituent  assemblies,  with  definite 
boundaries,  and  a  defined  legal  membership,  determin- 
ing their  own  places  of  session.  Originally,  their  decis- 
ions were  more  A'V'esleyan  than  popular :  a  few  of  the 
older  j^reachers  discussed  the  questions  before  them ;  the 
bishop  usually  decided  them.  Now  their  decisions  are 
by  vote,  and  they  are  the  principal  working  bodies  of 
the  church. 

The  closing  services  of  an  Annual  Conference  have 
always  been  the  most  exciting  and  attractive  part  of  its 
proceedings.  The  bishop  then  "  reads  out "  the  appoint- 
ments of  the  preachers  for  the  ensuing  year.  Strictly 
speaking,  this  is  not  Conference  work,  but  happens  then, 
because  it  is  most  convenient,  and  promotes  uniformity. 
That  a  company  of  a  hundred  men  should  submit  their 
destined  service  to  the  absolute  direction  of  one  man, 
without  their  interference  or  objection,  is  without  a 
precedent  in  any  other  ecclesiastical  organization.  It 
proves  their  confidence  in  his  fairness  and  faithfulness, 
their  hearty  disinterestedness,  and  their  devotion  to  the 
good  of  the  church.  Nothing  but  a  conviction  that  the 
interests  of  the  church  arc  best  served  could  satisfy  or 
justify  men  in  yielding  such  an  entire  submission  to  the 
will  of  any  single  man.  The  consummation  of  the  work 
is  an  exciting  scene.     "  My  people  are  but  men."     De- 


AMERICAN  METHODISM.  285 

spite  all  their  renunciation  of  dictation  or  control  in 
the  matter,  the  determination  where  an  hundred  men 
are  to  live  and  labor,  for  a  year,  is  an  absorbing  affair. 
They  are  to  be  broken  up,  and  removed  from  the  in- 
timacies and  Christian  associations  of  the  past  year. 
They  are  to  be  sent,  perhaps,  hundreds  of  miles  away, 
with  all  the  inconvenience  and  burden  of  removal  to 
their  families ;  and,  not  unlikely,  fhey  are  poorly  pro- 
vided for  it,  with  a  scanty  purse.  In  their  new  scenes 
they  may  find  new  trials  and  perplexities.  They  can 
but  feel  a  decent  solicitude  where  they  are  to  go.  Yet 
heroically  and  cheerfully  they  submit.  To  some,  the 
anouncement  of  their  appointment  sounds  like  the  order 
of  a  commander  sending  forward  the  forlorn  hope  into 
the  deadly  breach.  To  others,  it  is  like  a  command  to 
march  forward,  and  take  with  easy  victory  the  field  of 
an  already  conquered  foe.  To  all,  it  is  the  signal  to 
advance  and  conquer.  Rarely,  if  ever,  is  there  found 
a  desjoonding  appointee,  never  a  rebellious  one.  They 
all  hear  the  announcement  of  destiny  with  cheerful- 
ness; and  they  enter  at  once  with  faith  and  courage 
upon  their  new  mission. 

The  original  Quarterly  Meeting  was  soon  materially 
changed,  and  its  duties  defined.  It  was,  at  first,  almost 
exclusively  a  time  for  worship.  Preaching,  prayer-meet- 
ings, and  love-feasts  were  its  chief  attraction.  The  peo- 
ple came  for  miles  around,  and  it  became  a  joyful  religious 
festival.  It  was  found,  however,  a  convenient  time  for 
the  stewards  to  bring  together  their  limited  class-collec- 
tions, or  other  contributions  "  in  kind,"  that  they  had  re- 
ceived for  the  preachers  ;  and  to  attend  to  the  temporal 
afiairs  of  the  circuit.  They  were  under  the  direction  of 
the  preacher  in  charge.     In  1792,  the  Quarterly  Confer- 


286  AMERICAN  METHODISM. 

ence  was  instituted  as  an  official  body.  It  was  to  be  pre- 
sided over  by  a  newly  provided  officer,  —  the  presiding 
elder.  It  was  made  the  principal  or  only  judicial  and 
administrative  power  of  the  circuit,  —  the  chief  lay  su- 
pervisory council  of  the  local  church.  Its  constitution 
and  powers  have  scarcely  been  changed  for  the  last  fifty 
years. 

One  can  hardly  suppress  a  smile,  that  the  organizing 
Conference  in  1784  made  no  formal  provision  for  the 
trial  and  exclusion  of  unworthy  church  members,  or 
rather  that  such  members  were  to  be  tried  and  excluded 
by  the  preacher  only.  He  was  to  be  their  judge  and 
jury  and  executioner.  Yet  this  was  in  keeping  with  the 
whole  Wesleyan  policy  of  governing  the  church.  The 
preacher  was  supreme.  He  held  a  patriarchal  or  paren- 
tal control  over  it.  Such  authority  would  not  be  long 
endured  in  communities  that  held  to  the  great  right  of 
"  magna  charta^'  —  the  right  of  trial  by  one's  peers. 
Methodism  easily  corrected  itself  in  this  respect.  In 
1792,  it  adopted  a  rule  for"  the  trial  of  accused  persons." 
It  was  just,  equitable,  and  scriptural ;  and,  though  brief  in 
its  process,  without  many  "  legal  forms  and  precedents," 
it  is  confessedly  without  a  rival  in  the  ecclesiastical 
jurisprudence  of  the  Christian  church. 

But  we  cannot  detail  all  the  modifications  that  were 
early  and  properly  made  in  the  economy  of  Methodism. 
They  came  as  experience  taught  what  they  should  be, 
and  as  necessity  made  them  important.  The  leaders  of 
the  church  adopted  as  a  rule,  that  it  was  better  to  make 
laws  suggested  by  their  need  than  those  suggested  by 
mere  theory.  Hence  the  entire  polity  of  the  church 
was  constructed  for  practical  use.  With  the  Scripture 
plan  as  a  model,  all  the  parts  of  the  building  would  be 


AMERICAN  METHODISM.  287 

symmetrical.  With  the  earnest  spirit  of  the  age  to  im- 
part vigor  to  its  schemes,  the  church  would  be  a  living 
system  of  propagandism ;  and,  with  the  helpful  spirit  of 
Christianity  in  all  its  members,  it  would  cojQspire  by 
every  means  to  conserve  their  religious  life. 

Methodism,  compared  with  all  other  ecclesiastical  sys- 
tems, has  its  distinctive  features. 

We  have  already  referred  to  the  General  Conference, 
—  the  council  for  the  whole  church.  The  Annual  Con- 
ference has  its  judicial  and  administrative  functions, 
and  is  composed  of  the  preachers  of  a  given  district ; 
the  Quarterly  Conference  supervises  all  the  affairs 
of  a  particular  church  or  circuit.  There  is  another 
assembly,  small  and  simple  in  its  organization,  but  not 
the  least  important  in  the  interests  of  Methodism,  — 
the  class-meeting.  This  is  a  company  of  twelve  or  more 
members,  under  the  charge  of  a  sub-pastor  or  leader. 
Its  design  is,  by  mutual  instruction  and  prayer,  to  help 
each  member  in  the  experience  and  practice  of  godli- 
ness. Every  church-member  belongs  to  a  class.  Its 
weekly  meetings  help  each  member  in  Christian  life, 
and  cultivate  among  them  all  a  pure  Christian  fellow- 
ship. Class-meetings  have  been  to  Methodism  what  the 
arteries  are  to  the  human  system, — the  avenues  to  com- 
municate the  life-blood  to  all  its  parts,  and,  by  facili- 
tating the  regularity  of  its  circulation,  to  impart  vigor 
and  health  to  the  whole  body. 

The  same  symmetry  and  relative  adaptation  appears 
in  all  the  official  ranks  of  Methodism.  Each  officer  is 
mutually  supporting  and  depending  on  the  others.  The 
leaders  have  a  care  for  the  spiritual  state  of  their  classes : 
they  are  the  minister's  helpers.  They  collect  the  means 
for  the  minister's  support,  and  aid  the  stewards  in  their 


288  AMERICAN  METHODISM. 

office.  The  stewards  provide  the  temporal  support 
of  the  minister,  and  depend  on  the  leaders  for  their 
funds.  The  trustees  have  charge  of  the  church  property, 
in  which  all  the  people  have  an  interest,  and  from  whom 
they  receive  the  means  necessary  to  perform  their  duties. 
The  exhorters  and  local  preachers  are  a  kind  of  preach- 
er's assistants,  and  receive  their  authority  from  their 
associates  of  the  Quarterly  Conference,  and  are  respon- 
sible to  them  for  fidelity  in  their  commission.  The 
pastor  or  preacher  has  the  particular  care  of  a  church, 
and  is  dependent  on  all  other  officers  of  the  church  for 
his  success.  The  presiding  elder  is  a  supervisor  of  all 
the  interests  of  the  societies  or  ministers  in  a  given  dis- 
trict; the  bishop  is  the  general  pastor  of  the  whole 
church ;  but  each  of  these  is  held  sacredly  accountable 
—  the  former  to  the  Annual,  the  latter  to  the  General 
Conference  —  for  fidelity  in  their  office ;  and  any  neglect 
or  wrong-doing  can  be  promptly  punished.  From  the 
class-leader  to  the  bishop,  every  officer  in  Methodism  is 
so  related,  and  so  reciprocally  dependent  on  the  others, 
that  all  are  workers  together  for  the  interest  of  every 
part.  "  The  building  fitly  framed  together  groweth 
unto  a  holy  temple  of  the  Lord." 


CHAPTER    Xm. 


WITH  WHAT  IT  HAD  TO  CONTEND. 


'  For  a  great  door,  and  eflfectual,  ia  opened  unto  me ;  and  there  are  many  adversaries." 

MERICAN  METHODISM  proved  success- 
ful. It  increased  in  numbers  so  rapidly 
that,  when  it  completed  its  organization, 
and  established  a  delegated  General  Con- 
ference, in  1812,  it  had  taken  rank  as 
the  most  numerous  denomination  of  the 
land.  Its  extensive  revivals  had  attracted 
the  attention  of  the  people  to  it,  and 
proved  its  claim  to  the  divine  approval. 
Its  systematic,  well-balanced,  and  efiicient  economy 
had  shown  its  claim  to  respect  as  a  vigorous  polity  for 
evangehzation  and  order.  It  had  all  the  appliances  of 
growth  and  future  greatness. 

But  our  estimate  of  the  virtue  or  power  of  Method- 
ism must  not  depend  wholly  on  its  numbers  or  its 
apparent  status.  Another  element  must  assist  us  in 
this  estimate.  We  must  know  and  appreciate  the  diffi- 
culties w-ith  which  it  had  to  contend,  over  which  it 
triumphed,  and  notwithstanding  which  it  became  so 
rapidly  a  great  people.  Any  waterlogged  craft  can 
float  with  the  current:  it  requires  the  clipper-built, 
well-rigged,  and  skilfully-piloted  one  to  make  rapid 
headway  against  both  wind  and  tide.     The  courage  and 


290  AMERICAN  METHODISM. 

fliitli  of  Nebemiali  and  his  brethren  were  best  shown 
when  they  resolutely  set  to  removing  the  "  rubbish,"  to 
rebuild  the  walls  of  Jerusalem ;  and  when  they  valiantly 
persisted  in  their  work,  notwithstanding  the  various 
schemes  of  their  enemies  to  defeat  them. 

Methodism  was  opposed.  TJie  variety  and  intensity 
of  opposition  to  it  has  hardly  found  a  parallel  since  the 
days  of  the  primitive  church.  Its  quality  and  its  char- 
acter appeared  in  its  conquest  of  this  opposition. 

First,  it  had  to  contend  with  severe  prejudices  against 
its  social  position,  both  in  its  ministry  and  membership. 
"Can  any  good  thing  come  out  of  Nazareth?"  said  Na- 
thaniel. AVitli  him  it  proved  to  be  only  prejudice :  it 
might  have  been  bigotry.  The  Jews  objected  to  the 
apostles  because  they  were  fishermen  or  publicans.  A 
similar  complaint  was  urged  against  Methodism,  as  the 
religion  of  humble  or  mean  men.  It  did  not  affect 
the  judgment  of  the  Jews,  that  Joseph  of  Arimathea, 
or  Nicodemus  the  ruler,  patronized  and  loved  the  Naza- 
rene.  It  did  not  affect  the  general  prejudice  to  the 
social  state  of  Methodism  in  England,  that  Lady  Huntr 
ingdon  and  a  few  noble  women  were  its  advocates  and 
friends.  Nor  did  it  alter  the  social  influence  of  Meth- 
odism in  America,  because  men  like  Gougli  of  Perry 
Hall,  or  Judge  Bassett  of  Delawai-e,  were  its  early  sup- 
porters. The  few  of  this  class  that  were  its  true  friends 
made  them  exceptions,  more  notorious  and  remarkable. 
"Not  many  mighty,  not  many  noble,  were  called."  It 
was  from  the  "  common  people  "  that  Methodists  came. 
Whatever  success  attended  Methodism,  it  was  in  no  case 
attributable  to  any  prestige  or  influence  derived  from 
the  patronage  of  the  "noble  :"  it  grew  notwithstanding 
the  prejudice  and  power  of  worldly  position  arrayed 
against  it. 


AMERICAN  METHODISM.  291 

The  social  position  of  the  Wesleys  was  only  good. 
That  which  they  ultimately  gained  came  from  them- 
selves, —  the  inevitable  reward  of  genius  and  character. 
Whitefield  was  mean  in  his  origin, — a  common  servant- 
boy  of  a  country  inn.  He  supported  himself  in  college 
by  menial  service  to  his  fellow-students.  The  "lay 
preachers  "  of  Wesley  were  all  from  the  humblest  rank 
of  society,  —  from  the  peasant's  cottage,  the  day-labor- 
er's service,  or  the  soldier's  barracks.  Their  converts 
were,  with  hardly  an  exception,  from  the  same  class 
with  themselves.  "  The  base  things  of  the  world,  and 
things  which  are  despised,  hath  God  chosen,  yea,  and 
things  which  are  not,  to  bring  to  nought  the  things  that 
are."  The  company  that  were  gathered  into  societies 
at  Bristol  and  Kings  wood,  at  Moorfields  and  Newcastle, 
were  regarded  as  belonging  to  the  lowest  scale  of  social 
life  in  all  England. 

The  rigidness  of  caste  in  America  was  less  marked  and 
less  severe  than  in  England.  The  country  was  new,  and 
the  social  lines  of  distinction  had  not  made  such  sep- 
arating marks  in  the  communities.  Still  they  existed, 
in  pretension  at  least,  and  wrought  their  influences  to 
j)rejudice  the  ruling  against  the  right  of 'the  humbler 
classes  to  all  claim  as  leaders  and  teachers  in  religion. 
American  Methodism  was  of  humble  birth.  Embury, 
like  his  Master,  was  a  carpenter,  and  dwelt  in  an  insig- 
nificant house.  His  associates  were  poor  emigrants. 
The  early  ministers  of  Methodism  were  without  social 
distinction.  It  was  the  glory  of  their  mission,  "  To  the 
poor,  the  gospel  is  preached." 

But  this  gave  the  enemies  and  opponents  of  Meth- 
odism a  formidable  weapon  against  it.  They  said,  with 
significance  and   taunt,  "  Have   any  of  the  rulers  and 


29^  AMERICAN  METHODISM. 

Pharisees  believed  on  him  ? "  They  claimed  that  a  re- 
ligion that  gathered  its  converts  only  from  the  lower 
and  meaner  portions  of  society  could  not  be  worthy  of 
confidence.  The  masses  of  the  lower  classes,  always 
accustomed  to  look  to  those  above  them  for  direction,  in 
religion  as  in  other  matters,  joined  with  them  in  their 
opposition,  and  were  their  instruments,  as  of  old,  to  cry 
out,  "  Away  with  him :  crucify  him."  And  Methodism 
had  thus  to  meet  and  to  conquer  a  powerful  and  demon- 
strative prejudice  against  its  humble  social  life. 

How  wonderfully  it  has  triumphed  !  Every  sign  of 
Methodism  indicates  it.  The  barn,  the  kitchen,  and  the 
Vv'ayside  where  Methodism  worshipped,  have  changed  to 
spacious  churches,  with  elaborate  finish,  and  every  ap- 
pliance of  convenience  and  comfort.  The  once  humble 
membership,  despised  and  excluded  from  social  rank, 
take  their  place  now  among  "the  princes  of  Israel," 
more  in  peril  perhaps  from  the  flatteries  of  the  world 
than  they  had  been  before  from  its  contempt  or  its 
frowns.  Instead  of  being  the  cast-out  and  the  "  spoken 
against,"  they  have  come  to  be  patronized  and  honored. 

Early  Methodism  had  to  contend  with  the  prejudices 
of  the  people  against  it,  because  its  teachers  were  not 
learned  men.  It  was  especially  so  in  the  older  settled 
portions  of  this  country,  and  where  other  religious  de- 
nominations were  established,  with  a  professedly  lib- 
erally educated  ministry.  In  newly-settled  regions, 
where  the  communities  were  more  rustic  and  their 
education  limited,  such  prejudices  were  less  violent  or 
demonstrative. 

The  earlier  itinerants  did  not  profess  to  be  learned,  in 
the  popular  sense.  They  were,  however,  by  no  means 
ignorant  men.     They  were  generally  well  versed  in  the 


AMERICAN  METHODISM.  293 

knowledge  of  human  nature ;  and  no  class  of  men  were 
better  students  of  the  plain  meaning  of  the  Bible,  or 
had  greater  ability  in  applying  its  truths  to  instruct  and 
edify  their  hearers,  or  in  showing  their  application  to 
the  practical  duties  of  life.  They  did  not  profess  to 
have  a  knowledge  of  many  books:  they  were  men 
of  one  hook.  John  Wesley,  the  founder,  was  a  good 
scholar:  even  his  most  violent  opponents  confessed  this. 
Charles  Wesley  and  Whitefield  were  fair  scholars.  With 
the  exception  of  a  few  clergymen  of  the  Church  of  Eng- 
land who  patronized  Methodism,  these  three  were  the 
only  itinerants  in  England,  for  the  first  thirty  years,  that 
had  received  the  honors  of  a  college. 

It  Avas  much  the  same  in  America.  There  was  hardly 
a  man  to  the  manor  born,  for  the  first  fifty  years,  who 
pretended  to  be  liberally  educated. 

The  lack  of  scholastic  attainments  gave  to  the  igno- 
rant or  the  pretentious  a  plausible  pretext  for  opposition 
to  the  itinerant's  mission.  They  said,  "How  know  these 
men  letters,  having  never  learned  ?  Shall  these  unedu- 
cated and  despised  men  be  teachers  of  religion  ?" 

A  sensitive  mind  can  hardly  suffer  more  from  any 
kind  of  opposition  than  from  contempt.  Nor  is  there 
any  method  more  confidently  and  commonly  employed 
by  the  arrogant  and  proud  than  to  use  the  language  of 
scorn  to  overthrow  those  they  oppose.  Wherever  the 
Methodist  preacher  went  in  the  older  portions  of  the 
country,  especially  in  New  England,  he  was  met  with 
the  contemptuous  question,  "What  do  you,  ignorant 
men  ?  Do  you  think  to  teach  the  people,  who  have 
yourselves  no  knowledge  ?"  The  pulpits  of  the  settled 
clergy  abounded  with  such  interrogations.  The  com- 
mon mind  became  vaccinated  with  prejudice.     Often 


294  AMERICAN^  METHODISM. 

these  clergy,  with  the  spirit  of  Goliath,  defied  the  itiner- 
ants with  the  Philistine's  boast, '-  Come  to  me ;  and  I  will 
give  thy  flesh  to  the  fowls  of  the  air,  and  to  the  beasts 
of  the  field."  The  spirit  of  their  teachers  so  permeated 
the  minds  of  the  people  that  they  looked  on  a  Method- 
ist preacher  with  scorn.  They  went  further,  and  said, 
'•  None  but  the  ignorant  and  weak  will  listen  to  such 
preachers :  their  converts  are  only  among  the  deluded 
or  deceived."  They  passed  it  round  as  a  proverb,  "The 
Metliodists  are  an  ignorant  people."  They  made  it  a 
good  reason  why  no  opportunity  or  place  should  be 
allowed  the  itinerants  to  preach.  Jesse  Lee  applied  to 
a  principal  man,  in  a  town  of  Connecticut,  for  permis- 
sion to  preach  in  the  court  house.  The  dignitary  asked 
him,  with  a  sneer,  "  if  he  was  liberally  educated."  Lee 
replied  readily,  that  he  "had  nothing  to  boast  of;  but 
he  had  education  enough  to  carry  him  through  the 
country." 

This  contempt  for  the  "  ignorant  preachers"  very  often 
assumed  the  bold  form  of  public  interrogation  or  dispu- 
tation. It  was  done  to  confuse  or  confound  the  itiner- 
ants in  the  presence  of  the  people.  Not  unfrcquently 
the  settled  minister,  who  presumed  to  be  the  keeper  of 
the  intelHgence  and  conscience  of  his  community,  would 
undertake  this  agreeable  service,  and  present  himself 
before  the  circuit  preacher  and  his  audience  with  cap- 
tious questions.  Sometimes  a  jealous,  officious  deacon 
would  act  as  the  minister's  proxy,  and  attempt  to  do 
the  same  kind  of  work.  These  attempts  to  balk  the 
itinerant  were  so  common  that  he  was  not  surprised  to 
meet  them  at  any  time.  Usually  tlie  volunteer  dis- 
putant found  he  "  had  reckoned  without  his  host."  The 
preachers  became  from  necessity  rather  adepts  in  rep- 


AMERICAN  METHODISM.  295 

artee  and  debate.  Sometimes  it  gave  them  a  good 
opportunity  to  declare  and  maintain  with  triumph  the 
great  doctrines  of  grace ;  and  to  show,  that,  if  they  had 
but  little  knowledge  of  books  generally,  they  were  "  at 
home"  in  the  Great  Book.  At  others,  they  found  it 
convenient  "to  answer  a  fool  according  to  his  folly." 
Lee  narrates  an  instance  of  this  kind.  At  a  certain 
place,  after  he  had  finished  his  discourse,  an  aspiring 
lawyer  assailed  him  with  questions  in  Latin.  Lee  had 
a  little  knowledge  of  Dutch,  and  answered  him  in  that 
tongue.  The  lawyer  was  confounded.  A  friend  of  his, 
who  was  in  the  secret  of  his  intentions,  said  to  him, 
"He  has  answered  you  in  Hebrew,  and  must  be  a 
learned  man."  The  "  limb  of  the  law  "  retired  abashed. 
Such  scenes  had  their  use, — painful  as  they  often  were 
to  the  itinerants.  They  attracted  the  people  to  hear, 
and  secured  to  the  preacher  an  opportunity  to  preach 
to  them  the  pure  words  of  the  gospel.  It  gave,  too,  an 
opportunity  to  disabuse  the  minds  of  the  prejudiced, 
respecting  the  doctrines  and  designs  of  Methodism ;  and, 
what  was  more  important,  the  assembled  people  found 
that  these  "  ignorant  preachers "  did  not  speak  foolish- 
ness, though  it  was  "  not  in  the  words  that  man's  wis- 
dom teacheth."  The  learned,  puffed  up  in  their  self- 
conceit,  were  confounded,  because  of  the  wisdom  that 
they  could  not  gainsay.  The  unlearned  stood  amazed, 
and  often  rejoiced  that  men  like  themselves  spoke  to 
them  in  their  own  tongue  the  wonderful  works  of  God. 
The  itinerants  were  not  learned  in  the  popular  sense, 
but  they  were  well  qualified  for  the  work  to  which  they 
were  called.  They  knew  how  to  preach  Christ,  the 
Saviour  of  sinners;  they  fully  comprehended  the  great 
subject  of  their  message.     When  they  uttered  boldly 


296  AMERICAN  METHODISM. 

and  clearly  the  whole  counsel  of  God,  commendmg 
themselves  to  every  man's  conscience,  the  deep-rooted 
prejudices  of  the  people  were  compelled  to  yield;  and, 
astonished,  they  confessed,  "  These  men  do  show  us  truly 
the  way  of  the  Lord  ; "  and,  when  the  itinerants  Avere 
interrogated,  " Whence  have  you  this  wisdom?"  they 
replied,  '•  Our  doctrine  is  not  ours,  but  Ilis  that  sent 
us." 

The  day  of  prejudice  against  "ignorant  Methodist 
preachers  "  has  gone  by.  "  Wisdom  is  justified  of  her 
children." 

American  Methodism  had  to  contend  with  the  stern 
opposition  of  sectarians  to  its  peculiar  doctrines,  and  to 
its  standard  of  religious  experience. 

Strange  as  it  may  seem,  it  is  nevertheless  true,  that 
religionists  have  usually  been  more  resolute  and  invet- 
erate to  defend  a  favorite  creed,  or  to  maintain  a  pecu- 
liar form  of  worship,  than  to  encourage  the  practical 
moralities  of  true  religion.  They  have  been  more 
intent  on  hair-splitting  distinctions  about  the  meaning 
of  "  This  is  my  body,"  in  the  eucharist,  or  how  far  the 
Ethiopian  Avcnt  into  the  water  for  baptism  ;  more  ready 
to  "  fight  for  a  fast,  or  quarrel  for  a  new  moon,"  —  than 
they  have  been  to  aspire  to  the  highest  attainable  re- 
ligious experience,  or  to  know  all  that  was  possible  of 
the  spirit  and  power  of  godliness.  They  have  seemed 
to  think  that  the  salvation  of  the  world  depended  on 
some  hypercritical  shading  of  a  particular  dogma ;  and 
that  they  were  required,  under  the  penalty  of  a  mortal 
sin,  to  put  a  severely  literal  construction  on  the  com- 
mand, "  to  contend  earnestly  for  the  faith  once  delivered 
to  the  saints." 


AMERICAN  METHODISM.  297 

Every  early  emigration  to  America  imported  and  es- 
tablished in  its  new  home  the  peculiar  religious  creed  it 
had  professed  in  the  land  from  whence  it  came.  There 
were  diversities  in  these  creeds ;  but,  in  whatever  else 
they  differed,  they  were  generally  one  in  maintaining 
the  distinctive  doctrines  of  Calvinism,  either  strongl}^ 
or  moderately  defined.  Every  large  denomination  in 
America  was  Calvinistic.  Methodism  was  Arminian; 
and  between  Arminianism  and  Calvinism  there  was  such 
natural  antagonism  that  the  former  could  not  expect  to 
gain  an  entrance  without  the  decided  opposition  of  the 
latter. 

Methodism  has  never  given  great  prominence  to  the 
importance  of  a  confession  of  dogmatic  opinions.  It  has 
sought  rather  to  initiate  a  new  religious  life, —  to  bring 
men  to  an  assurance  of  the  divine  favor.  "  A  desire  to 
flee  from  the  wrath  to  come,  and  to  be  saved  from  their 
sins,"  was  its  only  condition  of  membership.  It  was  not 
long  after  its  origin,  however,  before  it  had  its  creed. 
The  doctrines  of  Methodism,  if  not  so  prominently  pub- 
lished, were  very  soon  as  distinctly  understood  by  its 
members  as  its  peculiar  experience  was  plainly  pro- 
fessed ;  and  they  were  as  zealously  defended.  In  five 
years  from  its  origin,  at  the  first  Conference,  Wesley 
said,  in  warning  his  helpers,  "  We  have  leaned  too  much 
toward  Calvinism."  The  doctrinal  differences  between 
Wesley  and  Whitefield  —  the  former  Arminian,  and  the 
latter  Calvinistic  —  led  each  to  follow  different  lines  of 
labor.  The  great  controversy  between  the  two  branches 
of  Methodism  in  England  was  in  respect  to  doctrines. 
The  Wesleyan  portion  were  decidedly  and  unyieldingly 
anti-Calvinistic.  It  is,  therefore,  easy  to  see  wdth  what 
it  had  to  contend  in  its  introduction  to  America. 


298  AMERICAN  METHODISM. 

It  must  be  borne  in  mind,  that  the  difference  between 
Arminianism  and  Calvinism  consisted  almost  exclusively 
in  doctrines  that  immediately  affected  religious  duty 
and  experience ;  and,  as  these  were  so  prominently  pre- 
sented in  Methodist  preaching,  the  peculiar  doctrines 
that  illustrated  and  enforced  them  were  made  the  more 
obnoxious  to  their  opponents.  Whitefield  saw  the  em- 
barrassments the  itinerants  would  meet,  and  said  to 
Boardman  in  Philadelphia,  in  1773,  "Ah!  if  ye  were 
Calvinists,  ye  would  take  the  country  before  3'e." 

Wherever  the  itinerant  went,  he  called  on  men  to 
repent,  and  believe  in  the  Lord  Jesus  Christ,  lie  de- 
clared it  to  be  the  duty  of  all  men  to  do  this  without 
delay.  He  enforced  his  exhortation  by  the  universal- 
ity and  freeness  of  the  atonement ;  he  insisted  that 
"Christ  tasted  death  for  every  man;"  he  offered  him 
without  reserve ;  he  allowed  no  exceptions.  He  de- 
clared to  the  worst  of  men,  that  the  atonement  was 
sufficient  to  give  him  hope,  and  that  the  best  of  men 
needed  it.  To  all  this  the  fundamental  dogma  of  Cal- 
vinism replied :  The  atonement  is  only  for  a  limited 
and  predestinated  few  ;  only  a  portion  of  the  race  can 
be  saved,  and  these  hath  God  from  eternity  foreordained 
to  receive  salvation. 

Methodism  also  asserted  that  the  grace  of  God  that 
bringeth  salvation  hath  appeared  to  all  men ;  that 
Divine  illumination  and  assistance  were  freely  given  to 
every  man  to  enable  him  to  obey  the  gospel,  and  be- 
lieve in  Christ  unto  salvation  ;  that  he  had  power  to 
reject  the  calls  of  grace,  and  he  might  or  might  not 
obey  the  heavenly  vision ;  that  the  human  will,  thus 
assisted,  was  free,  and  it  was  the  duty  of  all  men  to 
repent,  and  believe  the   gospel.     Here  the  Methodist 


AMERICAN  METHODISM.  299 

preacher  was  met  by  the  dogmatic  declaration,  that  the 
will  was  not  free  ;  that  the  predestinated  ones,  and  they 
only,  would  in  due  time  be  irresistibly  compelled  to 
embrace  Christ,  and  the  unelected  ones  could  not,  by 
any  power  they  possessed,  natural  or  gracious,  believe 
on  him.  It  was  therefore  the  duty  of  men  to  "  wait 
the  Lord's  time." 

The  itinerant  declared  that  it  was  the  duty  of  men 
to  repent  at  once,  and  that  repentance  was  both  neces- 
sary and  preparatory  to  a  saving  faith  in  Christ.  But 
Calvinism  said,  "  Ye  cannot  repent  until  you  have  be- 
lieved :  repentance  follows  the  renewal  of  the  heart  by 
the  spirit  of  God." 

Methodism  further  asserted,  that  the  new  birth  in 
Christ  will  be  so  demonstratively  certain  that  its  sub- 
ject may  have  "  a  gracious  assurance  "  of  it,  and  that 
his  spirit  may  receive  the  witness  of  the  Divine  Spirit 
that  he  has  become  a  child  of  God :  he  need  not  remain 
in  doubt,  but, believing  on  the  Son,  he  "hath  the  witness 
in  himself"  This  was  not  only  a  peculiar  but  favorite 
doctrine  of  all  Methodist  preachers.  They  urged  every 
believer  to  know  this  assurance,  and  to  rejoice  in  the 
hope  it  inspired.  Calvinism  denied  that  it  was  possible 
to  know  this,  and  called  it  the  doctrine  of  arrogance 
and  presumption,  and  those  who  professed  to  know  it 
deceived  and  deceivers.  Calvinism  claimed  that  the 
child  of  God  must  usually  remain  in  ignorance  and  un- 
certainty of  his  adoption,  and  live  a  slavish  subject  of 
fear. 

Methodist  preachers  and  people  advocated  a  high  state 
of  experimental  godliness.  They  claimed  that  it  was 
the  privilege  of  every  believer  to  be  made  perfect  in 
love ;  that  the  blood  of  Jesus  Christ  cleanseth  from  all 


300  AMERICAN  AIETH0DIS2I. 

sin.  They  boldly  used  the  phrase,  "Christian  perfec- 
tion," and  exhorted  one  another  to  attain  it.  "  Sanctifi- 
cation  "  was  a  household  word  with  them  :  every  sermon 
commended  it,  every  class  and  prayer  meeting  made  it 
a  familiar  theme.  Calvinism  reprobated  all  pretension 
to  such  a  state  of  grace.  It  taught  that  sin  must  re- 
main in  us,  and  that  we  could  only  be  saved  from  it  at 
death.  It  taught  that  St.  Paul  had  reached  the  highest 
state  of  a  Christian  on  earth,  when  he  was  continually 
crying,  "Who  shall  deliver  me  from  this  body  of  death  ?" 

The  itinerant  taught,  "By  foith  ye  stand."  Methodism 
declared  that  it  was  possible  for  one  who  had  once  been 
converted  to  fall  "foully  and  finally"  from  the  divine 
favor,  through  unbelief  and  unfaithfulness ;  and  that 
such  an  one  might  ultimately  be  lost.  This  was  an 
essential  corollary  of  the  doctrine  of  free  will.  He  was 
continually  crying,  "  Let  him  that  thinketh  he  standeth, 
take  heed  lest  he  flill."  But  Calvinism  said,  "  Once  in 
grace,  always  in  grace ; "  that  a  man  who  had  been 
truly  converted  could  never  backslide  so  as  to  forfeit  or 
fail  of  heaven.  The  irresistible  grace  that  brought  him 
to  Christ  would  hold  him  with  the  same  irresistibility 
to  the  end  of  his  life.  Christ  knoweth  his  own  sheep, 
and  "  none  shall  be  able  to  pluck  them  out  of  his  hand." 

These  were  the  principal  antagonisms  between  Ar- 
minianism  and  Calvinism.  They  were,  all  of  them, 
practical  ones,  and  not  mere  theories.  In  Methodism, 
they  begun  with  the  first  statement  of  duty  to  the 
guilty,  and  the  first  offer  of  pardon  to  the  penitent,  and 
ran  all  through  its  teaching,  respecting  the  progress  of 
the  Christian's  life,  to  the  final  exhortation  to  be  faithful 
until  death.  The  Methodist  preacher  could  not  and 
would  not  abate  or  compromise  the  importance  of  these 


AMERICAN  METHODISM.  301 

doctrines.  He  never  delivered  a  sermon  but  some  of 
them  stood  prominently  out.  They  were  the  life  and 
soul  of  his  teaching. 

On  the  other  hand,  the  advocates  of  Calvinism  were 
as  industrious  and  decided  in  opposing  them.  The 
pulpit  of  every  prominent  denomination  of  the  land 
uttered  and  repeated  its  denunciations  against  them. 
They  were  called  "  the  doctrines  of  devils."  The  people 
were  warned  against  Methodist  preachers,  as  "  wolves  in 
sheep's  clothing."  They  were  published,  in  pamphlets 
and  more  imposing  volumes,  as  Satan  in  the  form  of 
"  an  angel  of  light,"  deceiving,  if  possible,  the  very  elect. 
Sermon  followed  sermon,  vindicating  the  "  doctrines  of 
grace," — as  Calvinism  was  called.  The  itinerants  were 
assailed,  and  drawn  into  controversy,  at  their  various 
appointments,  and  compelled  to  defend  Methodism 
against  every  form  of  cavil  and  misrepresentation. 
Opprobrious  and  deceiving  names  and  epithets  were 
applied  to  them,  to  cast  reproach  on  their  doctrines. 
They  were  called  "  Universalists,"  and  charged  with 
holding  to  the  final  salvation  of  all  men ;  "  Pelagians," 
and  accused  of  believing  in  the  merit  of  works.  They 
were  charged  with  denying  human  depravity,  because 
they  taught  a  gracious  ability  or  freedom  of  the  will. 
They  were  nicknamed  "  Perfectionists,"  and  accused  of 
believing  in  a  religious  state  where  it  was  impossible  to 
sin.  They  were  charged  with  advocating  "  falling  from 
grace,"  and  being  "  to-day  a  saint,  and  the  next  day  a 
devil." 

Such  were  some  of  the  hindrances  that  early  Meth- 
odism had  to  overcome,  because  of  the  doctrines  it 
taught.  Its  ministers  had  to  imitate  Nehemiah  and  his 
associates  in  rebuilding  Jerusalem,  and,  while  they  held 


302  AMERICAN  METHODISM. 

in  one  hand  the  trowel  to  rear  the  walls,  held  the  sword 
in  the  other  to  defend  themselves  and  their  work. 

What  was  the  result  of  the  contest  of  doctrines  ? 
Despite  of  prejudices  and  preconceived  suspicions,  the 
people  were  induced  to  examine  the  merits  of  the  Meth- 
odist creed,  and  the  nature  of  the  controversy.  No 
people  ever  become  more  decided  converts  than  those 
who  find  that  they  have  been  misled  or  deceived. 
The  popular  belief  was  very  soon  radically  changed,  and 
Methodist  doctrines  were  received  with  favor.  The 
public  mind,  which,  at  the  introduction  of  Methodism, 
was  generally  in  sympathy  with  Calvinism,  has  been 
*'  soundly  converted,"  and  is  now  as  generally  Arminian. 
The  tone  of  preaching  in  the  pulpits  of  America  has 
been  not  less  decidedly  changed  than  the  popular  belief 
Who  now  hears  a  sermon  on  "  unconditional  election," 
or  on  "  irresistible  grace  "  ?  While  the  creed  of  Meth- 
odism has  been  permeating  the  minds  of  the  people,  the 
application  and  influence  of  it  have  been  doing  more. 
They  have  wrought  a  great  and  effectual  change  in  re- 
ligious character.  The  despised  and  reprobated  Armini- 
an doctrine  has  triumphed,  and  men  have  bedn  saved, 
—  practically  as  well  as  theoretically. 

There  were  various  other  hindrances  thrown  in  the 
way  of  Methodism  to  arrest  its  success.  In  some  places 
they  were  accused  of  being  "  intruders  into  other  men's 
parishes,  —  would-be  shepherds,  stealing  into  the  folds  of 
other  keepers,  and  robbing  them  of  their  sheep."  Eccle- 
siastical authority  and  popular  prejudice  were  united  to 
keep  out  the  "  interlopers."  It  was  strange,  but  true, 
that  most  of  the  religious  people  of  this  country  were 
personally,  or  the  immediate  descendants  of,  those  who 
had  come  hither  to  enjoy  freedom  of  conscience  in  wor- 


AMERICAN  METHODISM.  303 

shipping  Gocl.  Yet  they  indulged  much  of  the  intoler- 
ant spirit  from  which  they  had  suffered,  and,  to  the  ex- 
tent of  their  ability,  denied  to  others  the  very  rights  to 
enjoy  which  they  had  emigrated.  Nearly  all  New  England 
was  mapped  out  with  parish  lines,  with  its  settled  pastor, 
who  was  presumed  to  have  a  kind  of  pre-emption  right 
over  the  religious  opinions  and  interests  of  all  who  dwelt 
within  his  lines.  The  parish  church  Avas  a  kind  of  polit- 
ico-ecclesiastical institution,  to  which  every  inhabitant 
was  attached,  and  for  the  support  of  which  every  one 
was  taxed.  It  was  a  parish  monopoly,  of  which  the 
parish  minister  was  the  head.  It  had  persecuted  and 
hung  the  Quakers.  It  had  banished  Roger  Williams  to 
the  hospitality  of  the  Narragansett  chief,  because  of  the 
independence  of  his  conscience  ;  and,  when  the  Method- 
ist preachers  came,  they  were  met  by  a  similar  intoler- 
ance,—  not  of  political  banishment,  but  they  were  treated 
as  intruders,  and  were  exposed  to  every  petty  annoyance 
that  religious  bigotry  could  suggest.  They  were  arrested 
and  fined  for  performing  the  marriage  service,  on  the 
plea  that  they  had  no  parishes.  Methodist  members 
were  compelled  to  pay  taxes  for  the  support  of  the  legal 
church ;  and,  in  default,  their  property  was  seized,  and 
sold  on  the  auctioneer's  block.  They  were  all  treated  as 
trespassers  or  violators  of  the  ecclesiastical  jurisdiction 
of  other  men.  But  against  all  these  things  Methodism 
successfully  contended,  and  made  progress.  In  ten  years 
from  its  first  introduction,  Methodism  had  established  a 
rival  parish  in  almost  ^every  town  in  New  England.  In 
a  few  years  more,  it  had  succeeded,  by  the  co-operation 
of  other  sects,  in  removing  every  legal  disqualification 
of  its  supporters  for  equal  religious  privileges  with  the 
"  standing  order." 


304  AMERICAN  METHODISM. 

In  New  York,  New  Jersey,  Pennsylvania,  Maryland, 
and  Virginia,  the  Methodist  itinerants  had  to  contend 
with  similar  opposition,  as  intruders.  It  was  not  main- 
tained by  legal  forms,  but  not  less  pretentious  and  arro- 
gant in  its  moral  claims.  Preoccupancy  was  asserted  as 
the  right  of  title,  and  priest  and  people  generally  treated 
the  Methodist  preachers  as  poachers  on  the  manors  of 
other  people.  But  the  itinerants  held  and  practised, 
"  The  field  is  the  world."  The  Tory  priests  of  the  Es- 
tablished Church,  in  Maryland  and  Virginia,  deserted  the 
country  and  their  flocks  at  the  breaking  out  of  the  Rev- 
olution. The  native  patriot  itinerants  of  Methodism 
remained  loyal,  and  were  steadfast  in  their  work,  and 
it  prospered  ;  and  at  the  close  of  the  war  they  had 
both  these  States  in  their  possession.  Their  triumph, 
if  not  so  signal,  was  not  less  sure  in  the  other  States ; 
and,  when  Methodism  completed  its  organization  by 
a  delegated  General  Conference  in  1812,  it  had  estab- 
lished itself  so  firmly  and  influentially  in  every  part 
of  the  country  that  the  cry  of  intruder  had  ceased  to 
be  heard. 

Various  petty  annoyances  were  also  cast  in  the  itin- 
erants' way.  Sometimes  they  took  the  form  of  scandal. 
Being  comparative  strangers  in  the  communities,  it  was 
difficult  for  the  preachers  to  meet  and  refute  these  scan- 
dals. Now  they  were  called  Tories  in  disguise,  seeking 
to  overthrow  the  Government.  Again  they  were  said 
to  be  bankrupts  from  other  parts  of  the  country,  and 
adopting  this  itinerant  mode  of  life  to  obtain  a  living. 
Sometimes  they  were  reported  to  be  licentious  men, 
entering  into  men's  houses,  and  leading  captive  silly 
women.  Or  they  were  covert  Romanists,  attempting 
to   overthrow   the   Protestantism  of  the  country.     As 


AMERICAN  METHODISM.  305 

they  usually  rode  good  horses,  they  were  reported  to 
be  horse-jockeys  or  horse-thieves,  banded  together  to 
steal. 

Every  artful  device  was  employed  to  frustrate  or  ren- 
der vain  their  appointments  for  preaching.  Sometimes 
the  parish  minister  would  give  out  a  meeting  for  himself 
at  the  same  time  and  at  the  place  where  the  itinerant 
was  to  preach ;  or  he  would  hold  one  near  by,  and  insist 
that  the  people  should  attend  it  under  penalty  of  his  dis- 
pleasure. Sometimes  the  school-house,  where  the  itin- 
erant was  to  preach,  would  be  closed  against  him  by  the 
authority  of  the  deacon  or  an  influential  opponent. 
Often  Methodists  were  interrupted  in  their  worship  by 
the  ill  manners  and  arranged  disturbances  of  the  "  baser 
sort,"  countenanced  and  encouraged  by  men  of  better 
repute. 

With  all  these  attempts  to  prevent  their  preaching  or 
to  destroy  their  influence,  Methodist  preachers  were 
quite  familiar  in  early  times.  But  such  opposition 
tended  rather  to  advance  than  hinder  the  success  of 
Methodism  ;  and  what  was  designed  to  destroy  became 
more  a  means  of  furthering  the  advance  of  the  truth. 
If  they  were  excluded  the  school-house  or  court-house, 
the  few  rejected  Methodists  were  aroused  by  it  to  effort, 
and  they  built  themselves  a  chapel.  There  are  hun- 
dreds of  these  in  the  land,  erected  because  of  the  spirit 
awakened  by  such  exclusion.  Any  attempt  to  build  a 
counter  fire,  by  making  another  meeting  at  the  same 
time,  drove  the  people  to  the  Methodists  ;  any  disturb- 
ance of  worship  created  a  sympathy  for  the  disturbed, 
and  provoked  those  annoyed  to  demand  their  right 
quietly  to  wait  on  God  without  disturbance.  Often- 
times those  who  conspired  to  hinder  the  onward  march 


306  AMERICAN  METHODISM. 

of  Methodism  were  compelled  in  grief  to  say  one  to 
another,  "  Perceive  ye  how  ye  prevail  nothing  ?  Behold 
the  world  is  gone  after  "  them ;  or,  convicted  of  their 
sins,  they  confessed  their  wickedness,  repented  of  their 
hostility,  and  were  converted,  and  became  devoted  sup- 
porters of  Methodism. 


CHAPTER    XIV. 


WITH   WHAT   IT    HAD    TO    CONTEND.  — CONTINUED. 


"In  journeyings  often,  in  perils  by  the  heatlien,  in  perils  in  the  city,  in  perils  in  the 
wilderness,  in  weariness  and  painfulness,  in  hunger  and  thirst,  in  cold  and  nakedness." 

NY  account  of  Methodism,  either  in 
England  or  America,  without  a  distinct 
notice  of  the  perils  to  which  the  early 
itinerants  were  exposed,  or  the  severe 
privations  they  endured,  or  the  unpar- 
alleled ministerial  service  they  performed, 
would  be  like  "  the  play  of  Hamlet, 
with  the  character  of  Hamlet  omitted." 
No  one  can  understand  or  prize  the 
qualities  of  these  men  without  knowing  their  frequent 
hair-breadth  escapes  from  death,  their  cheerful  "  bearing 
the  loss  of  all  things,"  and  their  indomitable  zeal,  "  in 
season  and  out  of  season,"  to  preach  the  gospel  to  every 
creature. 

We  who  live  in  this  day,  and  have  entered  into  their 
labors,  can  hardly  appreciate  the  full  meaning  of  the 
"  life  or  death  "  appointments  of  the  olden-time  Meth- 
odist preachers.  At  present,  the  bishop's  announcement 
usually  means  that  the  appointee  shall  go  to  a  spacious 
church,  already  built;  most  likely  to  remove  his  fiimily 
to  a  comfortably  furnished  parsonage,  cosily  located 
near  by  the  church.  It  says  to  him.  Go  to  a  people 
with  loving,  generous  hearts  to  supply  all  your  wants ; 


308  AMERICAN  METHODISM. 

to  a  community  who  will  surround  you  and  your  fam- 
ily with  pleasant  society,  and  who  will  honor  and  respect 
you  and  your  calling.  What  matters  the  change  to 
him  of  one  or  two  hundred  miles,  if  the  transit  is  by  an 
easy  railway  carriage,  and  he  is  ever  to  be  in  the  midst 
of  such  pleasant  surroundings  ? 

How  unlike  this  was  the  signal  announcement  that 
gave  the  preacher  his  field  of  labor  in  the  year  of  grace 
1790 !  Then  it  often  meant  that  he  should,  like  Abra- 
ham, go  out  "  not  knowing  whither  he  went ; "  that  he 
should  find  his  preaching  places  in  private  houses,  or 
in  barns,  in  school-houses,  or  by  the  wayside.  The 
sheep  of  his  flock  were  to  be  found  scattered  widely 
over  the  hills,  or  in  the  valleys.  His  home  should  be 
where  hospitality  might  give  him  lodging  for  the  night ; 
and  for  his  family,  he  must  find  a  resting  place  in  some 
rustic  tenement,  with  scanty  appliances  for  comfort. 
He  was  to  receive  an  "  allowance  "  that  would  tax  his 
financial  genius  to  preserve  soul  and  body  in  fellowship. 
His  circuit  should  embrace  a  domain  as  extensive  as 
some  present  Conferences,  He  should  be  buffeted  and 
threatened  by  the  "  baser  sort,"  and  despised  and  slan- 
dered by  those  of  nobler  station.  Such  was  very  com- 
monly the  prospect  of  an  itinerant,  as  he  left  an  Annual 
Conference  in  the  early  days  of  Methodism.  A  dark 
look,  even  for  the  most  courageous  hearts. 

It  is  impossible  to  make  a  comparison  between  the 
earlier  and  later  generations  of  Methodist  preachers. 
The  true  estimate  of  the  material  of  which  men  are 
made  must  be  formed  from  their  fitness  to  do,  and  their 
faithfulness  in  doing,  the  work  which  Providence  assigns 
them.  We  cannot  determine  the  stature  of  the  earlier 
preachers  by  asking  how  well  they  would  perform  the 


AMERICAN  METHODISM.  309 

work  to  which  the  preachers  of  this  day  are  called. 
They  might  not  have  gained  a  great  reputation  as  sta- 
tioned preachers,  preaching  elaborate  sermons  twice  or 
thrice  every  sabbath  to  the  same  congregation  for  two 
or  three  years  in  succession  ;  they  might  not  have  filled 
with  eminence  the  chair  of  an  editor,  or  of  a  professor 
of  science  or  belles-letters  or  Hebrew.  And  yet  they 
might.  True  genius  is  wonderfully  adaptive  to  the 
demand  made  upon  it ;  and  they  were  men  of  genius. 
Nor  can  we  say  how  the  men  who  do  these  things  now, 
with  honor  to  themselves  and  with  acceptance  to  the 
people,  would  have  had  the  nerve  and  courage  and  zeal 
to  withstand  the  buffetings  of  the  fathers,  or  to  endure 
their  hardships.  Perhaps  they  would  have  done  it 
nobly.  Every  man  is  to  be  judged  by  the  requisitions 
of  his  day,  and  the  manner  in  which  he  meets  them. 
By  this  rule  the  early  itinerants  were  great  men.  They 
had  the  work  of  heroes  to  perform,  and  the}'  did  it 
heroically.     "  There  were  giants  in  those  days." 

That  they  were  faithful  to  their  conscience,  and  to  the 
truth,  and  to  the  people,  no  one  has  ever  presumed  to 
question.  They  preached  the  word  plainly  and  honestly. 
They  made  no  compromises  with  sin.  They  showed 
indomitable  zeal,  that  many  were  pleased  to  call  enthu- 
siasm.    Their  lives  conformed  to  their  own  teachino-s. 

o 

They  had  withal  an  unyielding  faith  in  the  power  of  the 
truth  to  accomplish  that  for  which  it  was  sent.  All 
these  qualities  are  marks  of  true  greatness  under  any 
circumstances;  but  they  were  made  unquestionable  vir- 
tues from  the  circumstances  in  which  they  were  shown. 
They  indicated  the  integrity  and  courage  of  Methodist 
preachers,  who  in  peril,  in  the  city  and  wilderness,  in 
weariness  and  want,  in  persecution   and  death,  were 


310  AMERICAN  METHODISM. 

true  and  steadfast  to  their  high  commission,  and  failed 
not,  in  every  place  and  to  all,  to  declare  the  whole 
counsel  of  God. 

Earl}^  Methodism  had  to  contend  with  open,  and  often 
with  violent  persecntiony  —  a  persecution  that  exposed 
both  preachers  and  people  to  personal  assaults,  and 
sometimes  to  the  peril  of  their  lives. 

For  more  than  thirty  years,  Methodism  in  England 
suffered  a  series  of  attacks  on  its  subjects,  in  every  form 
that  wickedness  and  malice  could  devise.  There  is 
hardly  a  shire  or  parish  in  the  kingdom  that  has  not 
been  the  place  of  some  historic  event,  where  itinerants 
were  maltreated,  and  their  disciples  were  scourged  and 
put  in  jeopardy  of  death,  —  where  the  houses  of  Meth- 
odists, and  of  those  who  harbored  them,  were  broken 
into  and  damaged,  the  furniture  destroyed,  and  the  per- 
sons of  their  occupants  rudely  handled.  These  shires 
and  parishes,  where  Methodism  is  now  a  ruling  religious 
power  and  honored,  were  once  in  a  state  "little  less 
than  civil  war,"  in  their  violent  persecutions  of  its  fol- 
lowers. 

Dr.  Stevens,  in  his  elaborate  history  of  Wesleyan 
Methodism,  has  given  us  frequent  narratives  of  these 
persecutions.  We  will  give  his  interesting  grouping  of 
the  demonstrative  manner  in  which  they  were  shown 
in  1744:  "The  country  was  in  general  commotion, 
occasioned  by  threatened  invasions  from  France  and 
Spain,  and  hy  the  movements  of  the  Scotch  Pretender. 
Keports  were  rife  that  the  Methodist  preachers  were  in 
collusion  with  the  Papal  Stuart.  All  sorts  of  calumnies 
against  Wesley  flew  over  the  land.  He  had  been  seen 
with  the  Pretender  in  France ;  had  been  taken  up  for 
high  treason,  and  was  at  last  safe  in  prison,  awaiting  his 


AMERICAN  METHODISM.  311 

merited  doom.  He  was  a  Jesuit,  and  kept  Roman 
priests  in  his  house  in  London.  He  was  an  agent  of 
Spain,  whence  he  had  received  large  remittances,  in 
order  to  raise  a  body  of  twenty  thousand  men  to  aid 
the  expected  Spanish  invasion.  He  was  an  AnaJ3ap- 
tist;  a  Quaker;  had  been  prosecuted  for  unlawfully 
selling  gin ;  had^  hanged  himself  That  he  was  a  dis- 
guised Papist,  and  an  agent  for  the  Pretender,  w\as  the 
favorite  slander.  He  was  summoned  by  the  justices  of 
Surrey,  London,  to  appear  before  their  court,  and  re- 
quired to  take  the  oath  of  allegiance  to  the  king,  and 
to  sign  the  Declaration  against  Popery. 

"  Mobs  raged  meanwhile  in  many  places.  In  Stafford- 
shire, the  Methodists  were  assailed,  not  only  in  their 
assemblies,  but  in  the  streets  and  at  their  homes.  At 
Walsal,  the  rioters  planted  a  flag  in  public,  and  kept  it 
flying  during  several  days.  In  Darlston,  women  were 
knocked  down,  and  abused  in  a  manner,  says  Wesley,  too 
horrible  to  be  related.  Houses  were  broken  into,  and 
famitnre  destroyed  and  thrown  out  into  the  street.  .  .  . 
Charles  Wesley  could,  at  a  later  date,  distinguish  the 
houses  of  Methodists  by  their  '^  marks  of  violence,'  as  he 
rode  through  the  town.  In  Wednesbury,  the  disorders 
were  again  frightful,  and  for  nearly  a  week  the  mob 
reigned  triumphant.  They  were  gathering  all  Monday 
night,  and  on  Tuesday  began  their  riotous  work,  sanc- 
tioned, if  not  led  on,  by  gentlemen  of  the  town.  They 
assaulted,  one  after  another,  all  the  houses  of  those  who 
were  called  Methodists."  Houses,  furniture,  and  wear- 
ing apparel  were  all  damaged  or  destroyed.  "  All  this 
time  none  offered  to  resist  them.  Men  and  women  fled 
for  their  lives.  Some  of  the  gentlemen  who  had  insti- 
gated these  dreadful  scenes,  or  threatened  to  turn  away 


312  AMERICAN  METHODISM. 

collier  or  miner  from  their  service  if  lie  did  not  take 
part  in  them,  now  drew  up  a  paper  for  the  members  of 
the  society  to  sign,  importing  that  they  would  never  in- 
vite or  receive  any  Methodist  preacher  again.  On  this 
condition  it  was  promised  that  the  mob  should  be  checked 
at  once;  otherwise  the  victims  must  take  what  might  fol- 
low. The  pledge  was  offered  to  several ;  but  the  faith- 
ful sufferers  declared,  one  and  all, '  We  have  already  lost 
all  our  goods,  and  nothing  more  can  follow  but  the  loss 
of  our  lives,  which  we  will  lose,  too,  rather  than  wrong 
our  consciences.' 

"  Wesley  hastened  from  London  to  sustain  the  perse- 
cuted societies  in  the  riotous  districts;  for  it  was  his  rule, 
he  wrote,  ^  always  to  face  the  mob.'  At  Dudley,  he 
learned  that  the  lay  preacher  had  been  cruelly  abused 
at  the  instigation  of  the  parish  minister ;  the  peaceable 
itinerant  would  probably  have  been  murdered,  had  not 
an  honest  Quaker  enabled  him  to  escape  disguised  in  his 
broad-brimmed  hat  and  plain  coat.  At  Wednesbury,  he 
found  none  of  the  magistrates  willing  to  protect  the 
Methodists.  One  of  these  functionaries  declared  that 
their  treatment  was  just,  and  offered  five  pounds  to  have 
them  driven  out  of  the  town.  .  .  .  Another  delivered  a 
member  of  the  society  up  to  the  mob,  and,  waving  his 
hand  over  his  head,  shouted,  '  Huzza,  boys  !  Well  done  ! 
Stand  up  for  the  church  ! '  The  sound  of  family  worship 
in  the  evening  was  the  signal  for  breaking  into  the 
Methodist  houses.  Charles  Wesley  passed  to  Notting- 
ham, and  there  also  the  war  had  begun.  The  Method- 
ists were  driven  from  the  chapel,  and  pelted  in  the 
streets.  .  .  .  The  mayor  passed  by, laughing,  while  Charles 
Wesley  was  preaching  at  the  town-cross  amid  ffymg  mis- 
siles from  the  mob.    At  Litchfield,  'all  the  rabble  of  the 


AMERICAN  METHODISM.  313 

county  were  gathered  together,  and  laid  waste  all  before 
them.  At  Sheffield  and  Thorp,  he  found*  the  mob  had 
relented;  and  the  societies  enjoyed  rest.  At  Wakefield 
and  Leeds,  he  learned  that  the  Methodists  had  been  ex- 
cluded from  the  Lord's  Supper  at  the  parish  churches. 

"  He  pursued  his  way  to  Newcastle,  where  disturb- 
ances were  also  breaking  out."  He  succeeded  in  quiet- 
ing the  mob  for  the  time.  "  The  next  day,  however,  the 
storm  raged  again  among  another  class.  They  thronged 
about  the  chapel,  struck  several  of  the  brethren,  and 
threatened  to  pull  down  the  pulpit.  He  afterwards 
learned  that,  at  the  same  hour,  the  chapel  at  St.  Ives  was 
pulled  down.  At  Ep worth,  he  met  on  the  common  a  lay 
preacher,  Thomas  Westall,  who  w^as  driven  away  from 
Nottingham  by  '  the  mob  and  mayor.'  As  he  passed 
through  Bristol  again,  the  mob  w^as  tearing  down  John 
Nelson's  house,  but  fled  as  the  evangelist  and  his  com- 
23anions  approached  with  singing. 

"The  storm  meanwhile  swept  over  Cornwall  also." 
We  might  multiply  the  instances  where,  in  other  places, 
the  Methodists  were  called  to  "  take  joyfully  the  spoil- 
ing of  their  goods,"  or  where  they  were  hunted  and 
abused  with  Satanic  fury.  John  Downes,  a  lay  preacher, 
was  impressed  as  a  soldier,  and  placed  in  Lincoln  jail. 
John  Nelson  was  also  seized  for  the  army,  and  sent  to 
prison.  Thomas  Beard,  another  assistant,  shared  the 
same  fate. 

"Wesley  went  into  Cornwall,  and  maintained  his 
ground.  To  retreat  was  to  abandon  the  demoralized 
populace  to  its  moral  wretchedness ;  to  persevere,  he 
knew,  would  conquer  its  turbulence,  in  spite  of  the  in- 
fluence of  the  clergy,  who  were  denouncing  the  Meth- 
odists as  enemies  of  the  Church  and  State,  —  Jacobites 


314  AMERICAN  METHODISM. 

and  Papists.  He  did  persevere,  and,  at  last,  won  the 
well-deserved  victory.  Methodism  prevailed  throughout 
all  Cornwall  (and  indeed  in  all  the  other  j^laces  where  it 
had  been  persecuted) ;  and,  in  his  old  age,  his  journeys 
through  its  towns  and  villages  were  like  '  royal  prog- 
resses '  or  triumphal  marches.  The  descendants  of 
those  who  had  mobbed  him  crowded  his  routes,  and 
filled  the  steps,  balconies,  and  windows,  to  see  and  bless 
him  as  he  passed  ;  and,  in  our  day,  Cornwall  and  the 
other  counties  of  England  witness,  in  all  their  towns 
and  hamlets,  to  the  power  of  the  gospel  as  preached 
by   Wesley  and    his  persecuted   itinerants." 

The  hostility  to  Methodism  on  American  soil  was  less 
violent  and  demonstrative  than  in  England.  There 
was  here  no  State  church  and  clergy,  with  a  semi-civil 
authority,  to  encourage  and  lead  the  rabble  ;  the  senti- 
ment here  was  more  favorable  to  freedom  in  religious 
opinions  and  worship.  The  spirit  of  persecution,  how- 
ever, was  not  uncommon,  and,  notwithstanding  the  re- 
straints that  were  on  it,  would  often  betray  its  hostility 
to  the  Methodists.  The  knowledge  of  these  things  has 
come  to  us  by  tradition  more  than  by  written  history. 
The  primitive  Methodist  preachers  were  so  much  en- 
gaged in  preaching,  meeting  the  societies,  and  travelling, 
that  they  had  but  little  time  to  write  the  events  of  their 
labors.  "  They  were  making  history,  not  writing  it." 
But  few  of  them  have  left  any  records  of  their  work; 
yet  every  one  of  these  have  given  us  instances  of  the 
"  ingenuity  of  wickedness  "  in  devising  methods  for  their 
persecution.  They  may  be  taken  as  samples  of  the  way 
in  which  all  the  itinerants  were  treated,  and  with  what 
they  had  to  contend. 

The  ordinary  opponents  of  Methodism  were  simply 


AMERICAN  METHODISM.  315 

disturbers,  —  persons  who  attempted  to  show  their  con- 
tempt of  Methodists,  or  their  hostihty  to  Methodist  Avor- 
ship,  by  various  kinds  of  annoyances  at  its  reHgious  ser- 
vices. These  annoyances  were  not  so  threatening  as 
they  were  often  embarrassing  to  the  worshippers  or  di- 
verting to  the  worship  :  they  were  different  kinds  of 
low,  inglorious  incivilities,  such  as  base  and  depraved 
minds  can  invent  to  break  up  a  meeting,  or  distract  its 
services.  Sometimes  they  were  shown  by  the  ringing 
of  bells,  blowing  of  horns,  and  hallooing  around  the 
place  of  worship.  Sometimes  they  were  more  bold,  and 
by  mocking  the  services,  and  by  laughing,  and  conversa- 
tion in  the  meetings,  showing  contempt  for  them.  After 
the  introduction  of  camp-meetings,  the  "  disturbers " 
made  these  a  favorite  resort,  and  showed  their  hatred 
of  Methodists  by  rallying  at  these  meetings,  as  if  they 
were  "lawful  plunder"  for  their  depredations,  and  an- 
noyed them  by  every  conceivable  wicked  invention, 
from  noisy  conversation  during  service,  to  attempts  to 
destroy  the  tents  and  break  up  the  meetings.  The  tra- 
ditional accounts  of  these  things  by  a  few  of  the  old- 
time  Methodists  that  linger  "  this  side  Jordan,"  are  but 
exponents  of  those  painful  and  mortifying  disturbances 
to  which  the  fathers  were  everywhere  subject  in  the 
early  days  of  Methodism.  But  these  traditional  narra- 
tives go  further  :  they  almost  invariably  add  that  the 
disturbers  were  among  the  number  of  the  converts, 
and  that  those  who  "  came  to  mock  remained  to  pray." 
But  the  malice  of  persecution  was  not  always  satisfied 
with  a  comparatively  harmless  annoyance  to  the  order 
and  peace  of  religious  services.  It  was  frequently  more 
desperate  and  damaging.  The  Methodists,  especially 
the  itinerants,  had  to  meet  the  perils  of  personal  vio- 


316  AMERICAN  METHODISM. 

lencc  that  sometimes  threatened  their  lives,  and,  in  a 
few  instances,  made  them  martyrs.  Every  preacher  of 
the  last  century,  who  has  left  his  "journal,"  gives  us 
instances  in  which  he  or  his  brethren  were  the  victims 
of  such  violence. 

Philip  Gatch  Avas  one  of  the  first  and  noblest  of 
the  native  preachers.  He  joined  the  first  Conference 
in  1773,  and  was  a  zealous  itinerant  from  New  Jersey 
to  North  Carolina.  He  was  in  perils  often.  While  on 
Kent  Circuit,  Maryland,  he  was  seized  on  his  way  to  his 
appointment  by  two  men  on  horseback,  and  turned  back 
to  a  tavern.  One  of  the  men  applied  a  heavy  cudgel 
to  his  shoulders  on  his  way  there.  They  were  there 
joined  by  others  of  like  spirit  with  his  assailants,  and 
he  was  ordered  to  call  for  something  to  drink :  he  re- 
fused to  do  it.  While  his  opponents  were  disputing 
what  should  be  done  with  him,  he  escaped.  At  another 
time  a  mob  arrested  and  tarred  him.  They  began  by 
applying  the  tar  to  his  left  cheek.  The  man  who  offici- 
ated called  for  more  tar,  and  laid  it  on  liberally.  At 
length  one  of  the  company  in  mercy  cried  out,  it  is 
enough.  The  last  stroke  was  drawn  across  the  naked 
eye-ball,  and  caused  severe  pain.  He  never  entirely 
recovered  its  effects.  While  on  a  circuit  in  Virginia,  he 
was  seized  by  two  stout,  rough  men,  and  his  shoulders 
wrenched  so  violently  that  they  turned  black.  It  was 
some  time  before  he  regained  the  use  of  them. 

Benjamin  Abbott,  among  the  most  notable  and  reso- 
lute preachers  of  those  times,  was  frequently  assaulted. 
While  preaching  in  Woodstown,  N.J.,  the  mob  assailed 
him,  and,  with  bayonets  presented  at  his  breast,  threat- 
ened his  life.  He  says,  "  If  ever  I  preached  the  terrors 
of  the  law,  I  did  it  while  one  man  was  threatening  to 


AMERICAN  METHODISM.  317 

run  me  through,  and  soon  found  he  could  not  withstand 
the  force  of  truth :  he  gave  way,  and  retreated  to  the 
door.  They  endeavored  to  send  him  back  again ;  but 
in  vain,  for  he  refused  to  return." 

Freeborn  Garrettson  tells  us  of  his  frequent  persecu- 
tions for  the  sake  of  Christ.  While  on  Brunswick 
Circuit,  Virginia,  in  1777,  he  was  often  threatened, 
interrupted  in  his  sermons,  and  assailed  by  armed  men. 
One  of  his  friends  was  shot  (but  not  mortally)  for  enter- 
taining him.  The  next  year,  in  Queen  Anne  County, 
Md.,  he  was  attacked  by  a  man,  formerly  a  judge  of 
the  county,  and  felled  to  the  earth  by  a  blow  on  the 
head  with  a  bludgeon.  It  was  supposed  he  could  not 
live  but  a  few  moments ;  but  a  passer  by  fortunately 
had  a  lancet,  and  bled  him,  and  he  recovered.  At 
Dover,  Del.,  he  had  hardly  dismounted  from  his  horse 
to  preach,  before  the  mob  cried  out,  "  He  is  a  Tory : 
hang  him!  hang  him!"  He  was  rescued  by  some 
friendly  gentlemen.  At  Salisbury,  he  learned  that 
another  mob  was  waiting  to  send  him  to  jail.  His 
friends  insisted  on  his  immediate  departure.  But  he 
replied,  "  I  have  come  to  preach  my  Master's  gospel, 
and  I  am  not  afraid  to  trust  him  with  my  body  and 
soul."  He  remained,  preached,  and  triumphed  over  his 
enemies.  In  Dorchester  County,  Md.,  he  was  arrested 
while  preaching,  and  taken  to  Cambridge  jail.  He  says, 
"  For  two  weeks  I  had  a  dirty  floor  for  my  bed,  my  sad- 
dle-bags for  my  pillow,  and  two  large  windows  open 
with  a  cold  north-east  wind  blowing  upon  me."  Of  the 
effect  of  this  arrest  he  writes,  "  The  word  of  the  Lord 
spread  through  all  that  county,  and  hundreds,  both 
white  and  black,  have  experienced  the  love  of  Jesus 
Since  that  time  I  have  preached  to  more  than  three 


318  AMERICAN  METHODISM, 

thousand  people  in  one  congregation,  not  fiir  from  the 
place  where  I  was  imprisoned,  and  many  of  my  worst 
enemies  have  bowed  to  the  sceptre  of  our  Sovereign 
Lord."  ^"  The  things  which  happened  unto  him  had 
fallen  out  rather  unto  the  furtherance  of  the  gospel." 

Joseph  Hartly,  another  itinerant,  was  seized  in  Queen 
Anne  County  for  preaching.  He  gave  bonds  to  appear 
for  trial  at  the  next  court.  Forbidden  to  preach,  he 
went  to  his  appointments,  and,  after  singing  and  prayer, 
stood  upon  his  knees,  and  exhorted  the  people.  His 
enemies  said  he  might  as  well  preach  standing  on  his 
feet  as  on  his  knees.  In  Talbert  County,  he  was  again 
apprehended,  and  taken  to  jail.  But  he  was  not  silenced. 
The  people  collected  around  the  prison ;  and  he  preached 
to  them  through  the  grates,  and  many  were  converted 
by  his  word.  Some  of  the  inhabitants  said,  that,  unless 
Hartly  was  released  from  jail,  he  would  convert  the 
whole  town.  He  was  at  last  set  at  liberty;  but  the 
fruit  of  his  prison  preaching  was  the  formation  of  a 
flourishing  society  in  the  place. 

George  Dougherty  was  stationed  in  Charleston,  S.C., 
in  1801.  He  was  seized  by  a  lawless  mob,  dragged 
through  the  street,  his  head  placed  under  the  spout  of 
a  pump,  and  pumped  upon  until  he  was  nearly  suffo- 
cated. He  was  saved  by  the  resolute  courage  of  a  pious 
woman,  who  placed  herself  between  the  infuriated  peo- 
ple and  their  victim,  and  prevented  the  flow  of  water 
by  stuffing  her  shawl  in  the  mouth  of  the  spout.  Just 
then  a  gentleman  appeared  with  a  drawn  sword,  declar- 
ing his  intention  to  defend  Dougherty  at  all  hazards, 
and  led  him  away. 

James  McCarty,  an  Irishman  from  the  United  States, 
and  among  the  first  to  introduce  Methodism  into  Canada, 


AMERICAN  METHODISM.  319 

was  a  martyr  for  the  truth  in  Ernestown.  His  preach- 
ing was  attended  with  great  results,  and  provoked  the 
bitterest  hatred  of  its  opponents.  A  sheriff,  a  captain 
of  militia,  and  an  engineer,  determined  ta  rid  the  country 
of  him.  Twice,  while  preaching,  was  he  arrested  as  a 
vagabond,  and  both  times  bailed  by  an  influential  friend. 
But  his  enemies  were  not  to  be  thwarted  in  their  mur- 
derous purposes.  Dr.  Stevens  says,  "  He  was  suddenly 
seized,  thrust  into  a  boat,  and  conveyed  by  four  French- 
men, hired  for  the  purpose,  down  the  St.  Lawrence  to 
the  rapids  near  Cornwall.  He  was  landed  on  one  of 
the  numerous  solitary  islands  of  that  part  of  the  stream, 
and  may  have  perished  by  starvation,  or  have  been 
drowned  in  attempting  to  reach  the  main  shore ;  but 
his  fate  has  never  been  disclosed." 

These  narratives  of  personal  violence,  suffered  by  the 
early  Methodist  itinerants,  might  be  multiplied  indefi- 
nitely. Scarcely  one  of  them  escaped  without  an  expe- 
rience of  these  trials,  from  Asbury  the  bishop,  down  to 
the  humblest  "circuit  rider."  But  it  is  a  remarkable 
fact,  that  not  an  instance  is  recorded  where  the  itiner- 
ant deserted  his  post  because  of  danger.  They  all 
adopted  Wesley's  motto,  "  Face  the  mob,"  and  conquer 
it.  What  is  equally  remarkable,  there  was  scarcely  an 
instance  where  Methodist  preachers  were  threatened 
with  violence,  but  it  proved  a  means  to  advance,  rather 
than  hinder,  the  progress  of  Methodism.  Very  often 
the  chief  instruments  of  persecution  were  converted, 
and  became  notorious  and  zealous  advocates  and  exam- 
ples of  the  cause  they  opposed.  In  some  instances, 
others  became  the  victims  of  severe  judgments,  so 
marked  and  extraordinary  as  to  impress  the  commu- 
nity with  the  terrible  meaning  of  the  words,  "  Touch 
not  mine  anointed,  and  do  my  prophets  no  harm." 


320  AMERICAN  METHODISM. 

The  itinerancy  is  an  important  part  of  Methodism. 
Whatever  changes  time  and  circumstances  may  here- 
after require  in  its  mode  of  application,  it  has  hitherto 
been,  and  justly  too,  the  boast  of  the  sect.  Yet  an 
itinerant  life,  with  a  Methodistic  interpretation,  mean- 
ing both  an  annual  removal  from  one  circuit  to  another, 
and  stated  appointments  in  perhaps  a  dozen  different 
towns, had  its  pains  and  penalties  to  a  Methodist  preacher. 

Few  persons,  except  those  of  a  vagrant  disposition, 
choose  a  shifting  life,  merely  for  the  sake  of  change. 
The  early  itinerants  did  not  prefer  it  to  a  settled  one 
because  it  was  more  agreeable,  or  because  it  brought 
them  ease  and  comfort.  They  consented  to  it,  notwith- 
standing its  perplexities,  on  account  of  the  superior 
opportunities  it  gave  them  to  do  more  for  the  cause  of 
Christ.  It  was  often  the  great  "cross"  of  their  life, 
and  the  heaviest  one  they  had  to  bear.  Their  calling 
as  ministers  did  not  destroy  in  them  that  which  is  com- 
mon to  every  refined  mind,  —  the  love  of  a  permanent 
habitation,  or  the  attractiveness  of  their  own  homes. 
It  did  not  weaken  the  endearing  influence  of  religious 
friendships,  made  strong  by  frequent  and  long  associa- 
tions. Their  susceptibilities  to  such  enjoyments  were  as 
acute  as  those  of  other  men.  How  often,  when  weary 
and  faint,  and  ministered  to  by  unfamiliar  hands,  did 
they  sing  the  wayfarer's  song,  — 

"We  toil  a  while  in  tents  below, 
And  gladly  wander  to  and  fro," 

and  sigh  for  the  presence  and  attentions  of  a  loving 
wife  or  a  tender  mother ! 

If  they  sung  gladly,  it  was  because  they  counted 
these  tilings  but  dross,  that  they  might  win  more  souls 


AMERICAN  METHODISM.  321 

to  the  Saviour,  and  secure  a  better  and  more  enduring 
home  in  heaven. 

The  itinerant  of  to-day  hardly  knows  what  it  is  to 
receive  the  hospitality  of  strangers.  "The  crooked 
places  have  been  made  straight,  and  the  rough  places 
smooth."  But  this  kind  of  hospitality  was  the  inheri- 
tance of  itinerants  of  the  olden  time.  They  were  en- 
gaged in  opening  new  fields,  and  breaking  up  new 
ground.  They  had  to  introduce  themselves,  and  trust 
the  generosity  and  welcome  of  strangers.  Sometimes 
these  were  unexpectedly  kind,  sometimes  they  were 
cold  and  suspicious.  Not  unfrequently  their  hospi- 
tality was  wholly  refused,  and  the  preachers  denied  a 
resting  place  or  shelter.  Had  their  work  been  only 
on  old  and  well-established  circuits,  and  their  "homes" 
been  only  in  those  historic  families  accustomed  to  give 
tlie  preachers  a  hearty  reception,  the  gladness  of  Chris- 
tian hospitality  would  have  partly  atoned  for  their  long 
and  painful  absences  from  their  own  families.  But 
much  of  their  labor  was  pioneer  work.  They  had  to 
depend  on  making  friends  as  they  went.  How  often 
their  entertainment  was  mixed  with  incivility,  and  fur- 
nished with  grudging  hearts !  To  a  refined  and  sensi- 
tive mind  this  would  always  be  afflictive  ;  and  the  itin- 
erant's bed  was  sometimes  made  hard  and  uneasy,  not 
only  because  of  its  scanty  covering,  but  because  it  was 
made  up  by  unwilling  hands. 

And  yet,  more  painful  to  him  than  all  else,  he  had  to 
contend  with  a  common  sentiment,  and  a  prejudice 
against  him  from  this  sentiment,  that  an  itinerant's  was 
a  kind  of  vagrant  life.  This  arose  from  a  general  con- 
ceit in  the  communities  that  a  minister  of  Christ  must 
be  settled,  and  dwell  among  his  own  people.     Such  was 


322  AMERICAN  METHODISM. 

the  custom  of  every  other  Christian  denomination  of 
the  country.  It  was  considered  a  necessary  quaUfica- 
tion  for  a  minister.  The  exception  in  a  Methodist 
preacher  gave  his  enemies  a  good  plea  against  his  char- 
acter and  his  work.  His  mode  of  Ufe  made  him  sus- 
pected and  despised,  and  against  such  suspicion  and 
contempt  he  had  everywhere  to  contend. 

In  forming  our  judgment  of  the  heroic  character  of 
the  primitive  itinerants,  we  must  give  them  large  credit 
for  the  trials  they  endured  from  great  exj^osures,  from 
excessive  labors,  and  from  the  inadequate  2^rovisio?i  made 
for  their  support. 

Methodism  has  changed  in  nothing  more  than  in  giv- 
ing up  the  old  circuit  organizations  for  the  modern  sys- 
tem of  stations.  Sixty  years  ago  a  stationed  preacher, 
having  a  single  congregation  to  serve,  was  a  rare  excep- 
tion in  Methodistic  usage.  The  whole  country  w^as  laid 
out  in  ample  circuits,  most  of  them  of  vast  extent,  and 
requiring  a  travel  of  from  three  to  five  hundred  miles 
every  two  or  four  weeks ;  some  of  them  of  such  in- 
definite limits  as  to  comprehend  all  the  regions  beyond 
as  the  strength  and  zeal  of  the  preacher  would  allow 
him  to  occupy  them.  A  presiding  elder's  district  often 
embraced  a  domain  large  as  a  State,  and  included  a 
territory  now  compassing  two  or  three  Conferences. 
These  circuits  and  districts  had  to  be  suj^plied  with 
a  promptness  and  punctuality  that  never  allowed  a 
•congregation  to  be  disappointed. 

The  facilities  for  travel  have  also  greatly  changed. 
The  roads,  even  in  the  older  settled  regions,  were  j^oor 
and  rough.  The  newer  regions  had  hardly  any  roads, 
and  the  itinerant  found  his  way  f^metimes  through  the 
forests  by  "  blazed "  trees.     There  were  no  rail-cars  or 


AMERICAN  METHODISM.  323 

steamboats,  and  but  little  of  any  kind  of  public  convey- 
ance for  his  convenience.  In  most  of  the  country,  he 
had  to  ford  the  streams  as  best  he  could,  commonly 
wading  them  at  the  fording-places,  in  times  of  freshets 
rendered  perilous,  and  often  swimming  them  on  horse- 
back through  rapid  currents.  The  rustic  character  of 
the  people,  and  the  unsettled  condition  of  the  countr}^, 
allowed  him  to  have  but  few  of  the  comforts,  and  never 
any  of  the  luxuries,  of  life.  Methodists  were  generally 
poor ;  and,  though  free  in  their  hospitalities,  the  best 
they  could  do  was  to  divide  with  the  itinerant  their 
common,  humble  fare.  Frequently  his  lodging-place 
was  open  and  exposed  to  the  blasts  of  winter ;  and  he 
had  an  extra  coverlet  furnished  him  during  the  night 
from  the  driving  snow.  He  lived,  for  the  time  being,  in 
the  midst  of  the  families  where  he  tarried,  and  studied 
his  sermons  beside  the  open  kitchen-fire,  where  his  host- 
ess was  preparing  his  simple  meal.  Often  he  made  the 
floor  his  bed,  with  his  saddle-bags  for  a  pillow.  True, 
such  experiences  would  be  occasionally  intermitted  by 
the  intervening  hospitalities  of  wealth  and  abundance. 
No  class  of  men  found  a  greater  diversity  in  their  man- 
ner of  living  than  Methodist  preachers.  To-day  he  was 
the  guest  of  luxury,  sleeping  in  ceiled  houses,  and  rest- 
ing on  down.  To-morrow,  the  guest  of  a  log-cabin, 
sleeping  on  the  ground  or  a  puncheon  floor,  and  kept 
lively  in  his  dreams  by  the  fleas. 

Very  many  of  the  long  and  perilous  rides,  and  the 
hard  fare,  of  the  early  itinerants  might  be  narrated. 
We  shall  limit  ourselves  to  one  or  two  given  us  by 
Bishop  Asbury,  of  his  own  experience.  He  Avas  a  pat- 
tern bishop,  and  never  shrunk  from  meeting  the  same 
exposures  that  he  knew  were  endured  by  his  brethren. 


324  AMERICAN  METHODISM. 

His  example  imparted  to  them  a  kind  of  chivalric  spirit 
to  emulate  his  courage  and  self-denial.  He  usually  trav- 
elled on  horseback  from  three  to  four  thousand  miles  a 
year.  Most  Methodist  preachers  travelled  as  many; 
some  of  them  more.  He  knew  what  it  was  to  be  in 
want  and  to  abound;  and  so  did  they. 

In  the  year  1788,  Asbury  left  Georgia  to  hold  a  Con- 
ference in  Tennessee,  —  the  first  held  beyond  the  Alle- 
ghanies.  He  passed  through  the  Holstein  country,  and 
he  thus  describes  his  route :  "  After  getting  our  horses 
shod,  we  made  a  move  for  Holstein,  and  entered  upon 
the  mountains,  the  first  of  which  I  called  steel,  the 
second  stone,  and  the  third  iron  mountain :  they  are 
rough,  and  difficult  to  climb.  We  were  spoken  to  on 
our  way  by  most  awful  thunder  and  lightning,  accom- 
panied by  heavy  rain.  We  crept  for  shelter  into  a  little 
dirty  house,  where  the  filth  might  have  been  taken  from 
the  floor  with  a  spade.  We  felt  the  want  of  fire,  but 
could  get  little  wood  to  make  it ;  and  what  we  gathered 
was  wet.  At  the  head  of  Watauga  we  fed,  and  reached 
Ward's  that  night.  Coming  to*  the  river  next  day,  Ave 
hired  a  young  man  to  swim  over  for  the  canoe,  in  which 
we  crossed,  while  our  horses  swam  to  the  other  shore. 
The  waters  being  up,  we  were  compelled  to  travel  an 
old  road  over  the  mountains.  Night  came  on.  I  was 
ready  to  faint  with  a  violent  headache.  The  mountain 
was  steep  on  both  sides.  About  nine  o'clock  we  came 
to  Grear's.  After  taking  a  little  rest  here,  we  set  out 
next  morning  for  Brother  Coxe's  on  Holstein  River.  I 
had  trouble  enough.  Our  route  lay  through  the  woods; 
and  my  pack-horse  would  neither  follow,  lead,  nor  drive, 
so  fond  was  he  of  stopping  to  feed  on  the  green  herb- 
age.    I  tried  the  lead,  and  he  pulled  back.     I  tied  his 


AMERICAN  METHODISM.  325 

head  up  to  prevent  his  grazing,  and  he  ran  back.  The 
weather  was  excessively  warm.  I  was  much  fatigued, 
and  my  temper  not  a  little  tried.  Arriving  at  the  river, 
I  was  at  a  loss  what  to  do ;  but  providentially  a  man 
came  along  who  conducted  me  across.  This  has  been 
an  awful  journey  to  me,  and  this  a  tiresome  day ;  and 
now,  after  riding  seventy-five  miles,  I  have  thirty-five 
miles  more  to  Gen.  Russell's.  I  rest  one  day  to  revive 
man  and  beast." 

Asbury  gives  us  a  few  notes  of  his  return  trip.  "  We 
had  to  cross  the  Alleghany  Mountain  again  at  a  bad 
passage.  Our  course  lay  over  mountains  and  through 
valleys,  and  the  mud  and  mire  was  such  as  might 
scarcely  be  expected  in  December.  We  came  to  an 
old  forsaken  habitation  in  Tyger's  Valley.  Here  our 
horses  grazed  about  while  we  boiled  our  meat.  Mid- 
night brought  us  up  at  Jones's,  after  riding  forty  or 
perhaps  fifty  miles.  The  old  man,  our  host,  was  kind 
enough  to  wake  us  up  at  four  o'clock  in  the  morning. 
We  journeyed  on  through  devious  lonely  wilds,  where 
no  food  might  be  found,  except  what  grew  in  the  woods 
or  was  carried  with  us.  Near  midnight  we  stopped  at 
A's.,  who  hissed  his  dogs  at  us ;  but  we  went  in.  Our 
supper  was  tea.     Brothers  Phoebus  and  Cook  took  to 

the  woods  ;  old gave  up  his  bed  to  the  women.    I 

lay  along  the  floor  on  a  few  deerskins  with  the  fleas. 
That  night  our  poor  horses  got  no  corn ;  and  the  next 
morning  they  had  to  swim  across  the  Monongahela. 
After  a  twenty  miles'  ride,  we  came  to  Clarksburg,  and 
man  and  beast  were  so  outdone  that  it  took  us  ten 
hours  to  accomplish  it." 

These  are  only  common  experiences  in  the  wearisome 
and  toilsome  journeys  of  this  primitive  bishop.      His 


326  AMERICAN  METHODISM. 

"journal "  abounds  with  them.  They  are  the  descrip- 
tions of  the  every-day  lives  of  the  pioneers  of  Method- 
ism in  the  West.  But  not  in  the  West  only.  The 
service  was  much  the  same  all  over  the  country.  What 
it  was  generally  may  be  fiiirly  seen  in  Bishop  Hedding's 
account  of  hL^  first  ten  years  of  circuit  life.  Reviewing 
these  years,  he  says,  "  I  have  averaged  over  three  thous- 
and miles'  travel  a  year,  and  preached,  on  an  average,  a 
sermon  a  day,  since  I  commenced  the  itinerant  life. 
During  that  period  I  have  travelled  circuits  that  joined 
each  other,  through  a  tract  of  country  beginning  near 
Troy,  N.Y.,  and  going  north  into  Canada ;  thence  east 
through  Vermont  and  New-Hampshire ;  and  thence 
southerly,  through  Massachusetts,  Rhode  Island,  and 
Connecticut  to  Long-Island  Sound.  I  have  never  in 
this  time  owned  a  travelling  vehicle,  but  have  ridden 
on  horseback,  except  occasionally  in  winter  when  I  have 
borrowed  a  sleigh,  and  also  in  a  few  instances  when  I 
have  travelled  by  public  conveyance  or  in  a  borrowed 
carriage.  I  have  both  labored  hard  and  flxred  hard. 
Much  of  the  time  I  have  done  missionary  work  without 
missionary  money.  Until  recently  I  have  had  no  dwell- 
ing place  or  home,  but,  as  a  wayfaring  man,  lodged 
from  night  to  night  where  hospitality  and  friendship 
opened  the  way.  In  most  of  these  regions,  the  Method- 
ists were  few  and  comparatively  poor.  I  was  often 
obliged  to  depend  on  poor  people  for  food  and  lodging 
and  horse-keeping ;  and  though  in  general  they  pro- 
vided-for  me  cheerfully  and  willingly,  yet  I  often  felt 
that  I  was  taking  what  they  needed  for  their  children, 
and  that  my  horse  was  eating  what  they  needed  for 
their  own  beasts,  I  often  suffered  great  trials  of  mind 
on   this  account,  and  have   travelled  many  a  day,  in 


AMERICAN  METHODISM.  327 

summer  and  winter,  without  dinner,  bec<ause  I  had  not  a 
quarter  of  a  dollar  that  I  could  spare  to  buy  it." 

Added  to  their  wearisome  rides,  their  exposures  and 
privations,  the  itinerants  had  to  perform  the  onerous 
and  incessant  duties  of  their  ministry.  They  "  sowed 
beside  all  waters."  They  were  "  instant  in  season  apd 
out  of  season,"  to  fulfil  their  mission.  They  averaged  a 
sermon  a  day  the  year  round;  not  to  the  same  congre- 
gation, but  to  assemblies  many  miles  apart.  Their  ser- 
mons were  often  delivered  in  places  where  they  were 
exposed  to  perilous  currents,  or  in  the  open  air,  or,  what 
was  w^orse,  in  the  confined  and  crowded  school-house 
or  private  dwelling.  They  met  a  class  a  day.  They 
were  literally  "  instant  in  prayer ;  "  for  they  prayed  with 
all  they  met.  Their  work  was  less  diversified  than  the 
ministry  of  modern  times,  but  none  the  less  arduous. 
If  it  was  only  preaching,  praying,  and  pastoral,  never- 
theless it  was  incessant. 

The  result  of  all  these  toils  could  easily  be  antici- 
pated. Many  of  the  preachers  literally  "  broke  down." 
Many  others,  half  broken,  were  compelled  to  locate :  a 
few  of  these  partially  regained  their  strength,  and  re- 
entered the  itinerancy.  Of  the  six  hundred  and  fifty 
who  had  been  in  the  ministry  at  the  close  of  the  last 
century,  over  half  the  number  had  located.  Of  those 
who  died,  half  were  under  thirty  years  of  age,  and  two 
thirds  before  they  had  been  twelve  years  in  active  ser- 
vice. Only  those  of  great  physical  endurance  could 
bear  the  service.  They  were  not  required  to  test  their 
fitness  for  the  work,  and  lap  from  the  stream,  like  the 
chosen  three  hundred  of  Gideon's  force ;  but  they  were 
required  to  prove  their  qualifications  by  severer  trials, 
and  by  their  ability  to  endure  and  conquer  sufferings 


328  AMERICAN  METHODISM. 

and  toils  before  which  men  of  ordinary  powers  fainted 
and  died. 

We  must  not  close  this  chapter  on  the  difficulties  in 
the  itinerants'  path  without  mentioning  prominently 
the  scanty  financial  provisions  for  their  support. 

If  the  old  Minutes  gave  as  ftdl  reports  of  the  cash 
receipts  of  the  ministers  as  they  gave  of  their  numbers 
and  the  increase  of  the  members,  they  would  furnish 
tables  for  the  study  and  wonder  of  a  financial  economist, 
and  start  the  speculation  how  it  was  possible  for  any  of 
the  itinerants  to  live  on  the  meagre  sum  that  they  re- 
ceived ;  how  they  could  have  done  so  large  a  business 
on  such  a  small  financial  capital.  Perhaps  they  would 
excite  astonishment  how  little  the  people,  who  received 
such  an  amount  of  ministerial  service,  understood  or 
practised  the  precept,  "  Freely  ye  have  received,  freely 
give." 

That  there  would  be  an  occasional  instance  of  poor 
pay  and  hard  fare  might  be  expected  under  the  best 
adjusted  system  of  support  that  could  be  devised :  but  a 
stinted  allowance  was  the  common  experience  ;  excep- 
tions to  it  were  very  few.  The  maximum  amount 
allowed  a  preacher  for  a  year  was  sixty-four  dollars ;  and, 
if  he  were  a  married  man,  the  same  amount  for  his  wife. 
In  1800  it  was  raised  to  eiglity  dollars  for  each ;  and  this 
sum  included  all  perquisites,  or  presents,  and  marriage- 
fees.  Very  rarely  indeed  did  any  of  them  receive  this 
limited  amount.  Bishop  Iledding  tells  us  that  during 
the  ten  first  years,  in  which  he  travelled  over  thirty 
thousand  miles,  and  preached  nearly  every  day  in  the 
year,  his  average  pay  was  about  forty -Jive  dollars  a  year; 
and  one  year  he  received,  exclusive  of  travelling  ex- 
penses, three  dollars  and  twenty  five  cents!     The  first 


AMERICAN  METHODISM.  329 

year  he  was  on  the  New-Hampshire  District,  he  received 
four  dollars  and  iwenty-fiiae  cents  !  He  says,  "My  pan- 
taloons were  often  patched  upon  the  knees,  and  the  sis- 
ters often  showed  their  kindness  by  turning  an  old  coat 
for  me  ! "  And  this,  it  must  be  borne  in  mind,  was  in 
highly-favored  New  England,  and  since  the  beginning  of 
the  present  century.  There  are  authentic  reports  from 
preachers  of  the  New-England  Conference,  from  the 
year  1800  to  1805,  showing  that  the  annual  receipts  of 
each  of  them,  during  these  years,  did  not  average  seventy 
dollars,  including  all  presents ;  that  the  aggregate  sum 
paid  to  all  of  them,  numbering  about  twenty-five,  in 
each  of  these  years,  was  less  than  the  amount  now  re- 
ceived by  only  one  minister  stationed  in  some  of  the 
Methodist  churches  in  our  cities.  One  dollar  and  forty 
cents  a  week,  to  provide  food  and  clothing,  books  and 
medicine,  and  meet  all  the  incidental  expenses  of  a 
family ! 

The  "  financial  exhibit "  of  a  preacher's  receipts  in  the 
newer  regions  of  country  was  rather  worse  than  this. 
Peter  Cartwright,  the  veteran  pioneer  of  Western  Meth- 
odism, says,  "  They  did  not  generally  receive  in  a  whole 
year  money  enough  to  get  them  a  suit  of  clothes ;  and 
if  the  people,  and  preachers  too,  had  not  dressed  in 
homespun  clothing,  and  the  good  sisters  had  not  made 
and  presented  the  preachers  with  clothing,  they  would 
generally  have  had  to  retire  from  itinerant  life,  and  go 
to  work  and  clothe  themselves." 

The  bishop  fared  no  better  than  the  priest.  Asbury's 
allowance  was  sixty-four  dollars.  All  donations  of 
money  he  gave  to  his  fellow-laborers,  his  fellow-sufferers. 
While  at  one  of  the  Western  Conferences,  the  itinerants 
presented  such  painful  evidences  of  want,  that  he  parted 


330  AMERICAN  METHODISM. 

with  his  watch,  his  coat,  and  his  shirt  for  them.  He  was 
asked  at  another  time,  by  a  friend,  to  lend  him  fifty 
pounds.  The  bishop  says,  "  He  might  as  well  have  asked 
me  for  Peru.  I  showed  him  all  the  money  I  had  in  the 
world,  about  twelve  dollars,  and  gave  him  five." 

There  is  a  great  contrast  between  the  olden  time  and 
the  present  way  of  paying  a  preacher.  Now  he  usually 
receives  his  monthly  check,  or  the  cash,  from  the  treas- 
urer of  his  stewards,  for  the  twelfth  part  of  his  yearly 
salary.  It  is  promptly  and  punctually  paid.  How  was 
it  then?  Look  in  upon  a  Quarterly  Conference  half  a 
century  or  more  ago.  This  was  the  time  when  the  of- 
ferings for  the  minister  were  computed  on  his  allowance. 
The  Conference  would  present  a  scene,  at  least  amus- 
ing to  a  business  man  of  these  days.  It  was  not  unfre- 
quently  painful  and  humiliating  to  the  preacher  himself 
Then  all  the  presents  he  had  received  for  the  past  three 
months  were  reported  and  appraised.  What  had  been 
paid  on  "  allowance  "  in  cash,  or  in  "  kind,"  was  reckoned 
in.  The  butter  and  cheese,  the  wood  and  potatoes,  and 
other  commodities,  are  estimated  and  counted,  to  help 
make  the  quarterage  of  sixteen  or  twenty  dollars.  It 
appears  like  adjusting  a  barter  account,  in  which  one 
party  furnishes  the  convenient  produce  of  his  farm,  — 
not  always  convenient  to  the  preacher,  —  and  the  other 
ofisets  it  by  the  small  valuation  placed  on  his  message 
of  the  word  of  life.  It  was  well  called  "  making  up  the 
supplies." 

The  burdens  that  fell  on  the  preachers,  from  a  scanty 
and  pitiful  support,  were  partly  of  their  own  making. 
True,  the  people,  though  generally  poor,  had  often  very 
narrow  notions  of  what  was  their  duty  to  render  justly 
in  return  for  what  they  received.     In  many  instances 


AMERICAN  METHODISM.  331 

they  were  stingy  and  illiberal.  But  much  of  their  illib- 
erality  came  from  the  manner  in  which  the  preachers 
educated  them  respecting  their  duty.  The  preachers 
professed  a  virtue  in  asking  but  little,  and  the  people 
fell  into  the  convenient  belief  that  it  was  the  greatest 
virtue  to  give  but  little :  the  preachers  disclaimed  tak- 
ing any  thing  as  pay  for  services,  and  the  people  gave 
what  they  did  as  a  charity. 

The  authors  of  the  old  Discipline  of  the  church  were 
studiously  careful  to  keep  out  of  it  any  hint  that  what 
they  received  was  in  any  sense  a  compensation.  They 
never  said  "  How  shall  we  raise  the  salary  ?  but,  how 
raise  the  alloicance  ?  how  shall  we  raise  the  supplies  ?  " 
They  never  said,  "  What  is  due  for  our  services  ?  but 
what  is  necessary  for  our  support  ?  "  If  they  advised 
that  appeals  be  made  to  make  up  deficiencies,  it  was 
never,  exhort  the  people  to  pay,  but  exhort  the  people 
to  give.  And  then  they  fixed  the  umost  amount  that  a 
preacher  might  receive  at  such  an  insignificant  figure  as 
to  impress  the  people  that  his  wants,  at  most,  were  in- 
considerable, and  that  their  gifts  required  but  little  sac- 
rifice. It  is  no  wonder,  that,  taught  to  aim  so  low,  the 
arrow  usually  fell  far  below  the  mark. 

Severe  as  was  this  method  of  training  the  people,  on 
the  itinerants  themselves,  it  had  its  justification,  and  in- 
dicated the  greatness  of  their  virtues.  It  showed  that 
its  authors  were  without  selfish  designs,  and  were  wholly 
interested  in  their  chief  work,  the  saving  of  souls.  At 
worst,  it  was  the  use  of  one  extreme  measure  to  correct 
another.  In  those  days,  the  ministry  of  the  existing 
sects  usually  entered  the  sacred  office  as  men  engage 
in  any  worldly  calling,  —  professionally,  and  for  a  living. 
The  itinerant  said,  "  I  preach,  because  ^  woe  is  me  if  I 


332  AMERICAN  METHODISM. 

preach  not  the  gospel : '  "  they  made  the  terras  of  ser- 
vice a  matter  of  bargain,  and  the  best  that  they  could. 
He  said,  "  My  solicitude  is  for  your  souls,  and  not  for 
your  purses  :  "  they  were  paid  by  a  tax  upon  the  peo- 
ple, generally  odious.  He  said,  "  My  support  shall  be 
the  offerings  of  love,  and  voluntary."  If  he  erred  at 
all,  it  was  in  his  indifference  to  temporal  things,  that  his 
spiritual  work  might  be  paramount,  and  that  he  might 
be  placed  beyond  the  suspicion  of  covetousness.  He 
would  cheerfully  bear  all  the  privations  of  his  course, 
that  the  words  of  his  message  might  be  received  with- 
out prejudice  or  impediment. 

The  poverty  that  resulted*  from  their  policy  was  a 
severe  strain  on  the  self-denying  spirit  of  the  itinerants. 
The  rigidest  economy  could  hardly  "  keep  the  wolf  from 
their  doors."  The  families  of  the  married  ones  were 
often  in  extreme  want.  While  the  husband  and  father 
was  seeking  the  scattered  sheep  upon  the  mountains,  and 
leading  them  "  into  green  pastures  and  beside  the  still 
waters,"  his  wife  and  children  were  not  unfrequently 
driven  to  the  poorest  and  scantiest  subsistence.  He  was 
often  compelled  to  limit  his  own  fare,  and  go  meanly 
clad,  in  order  to  eke  out  a  little  more  for  their  comfort. 
Such  a  state  of  things  could  only  have  a  damaging 
effect  on  his  own  spirits.  Nothing  but  an  impulsion 
from  the  Divine  Spirit,  seemingly  irresistible,  that  com- 
pelled him  to  preach  the  word,  could  have  kept  any  of 
these  men  submissively  and  cheerfully  in  such  a  life  of 
destitution. 

The  poor  provision  for  the  support  of  the  ministers 
induced  many  of  them  to  remain  unmarried.  It  pro- 
duced a  sentiment,  both  among  preachers  and  people, 
that  encouraged  clerical  celibacy.     There  was  another 


AMERICAN  METHODISM.  333 

cause,  too,  that  partly  encouraged  this  sentiment.  It 
was  the  teaching  and  practice  of  the  first  three  bishops, 
Asbury,  Whatcoat,  and  McKendree.  Neither  of  them 
was  married.  Asbury,  whose  influence  was  the  grealr 
est,  was  especially  unfavorable  to  the  preachers  marry- 
ing. He  lived  a  single  life  for  conscience'  sake ;  and,  by 
liis  word  and  practice,  he  impressed  for  a  time  his  consci- 
entious convictions  on  many  of  his  brethren.  Whether 
he  had  any  misgivings  for  his  course  in  after  life  we 
cannot  say.  Among  other  reasons  he  then  assigned  for 
so  doing,  he  said,  "  I  could  hardly  expect  to  find  a 
woman  with  grace  enough  to  live  but  one  week  out  of 
fifty-two  with  her  husband.  If  I  have  done  wrong,  I 
hope  God  and  the  sex  will  forgive  me." 

The  chief  cause,  however,  why  so  large  a  number  of 
the  preachers  remained  so  long  unmarried  was  the 
financial  impossibility  of  providing  for  a  family.  Never- 
theless, many  of  them  did  ultimately  marry.  A  large 
proportion  of  these,  after  contending  for  a  while  with 
the  perplexities  of  poverty  and  suffering,  were  compelled, 
unwillingly,  to  locate  in  order  to  provide  for  their  house- 
holds. They  yielded  to  the  necessity  as  a  courageous 
soldier  submits  to  be  taken  from  the  battle-field  when 
his  wounds  have  disabled  him  for  the  fight.  If  the  spe- 
cific cause  had  been  added  why  so  many  had  the  word 
"  located  "  appended  to  their  names  in  the  "  Minutes,"  it 
would  have  been  because  of  j^overty.  But  for  the  large 
number  of  unmarried  men  who  joined  the  itinerant 
ranks,  this  cause  would  have  soon  left  the  sheep  with 
only  here  and  there  a  shepherd. 

Though  the  severe  financial  regime  adopted  in  the 
beginning  bore  so  hard  on  the  ministry,  and  drove  many 
able  men  from  the  itinerancy,  it  had  its  advantages.     It 


334  AMERICAN  METHODISM. 

worked  an  entire  change  in  the  economy  of  ministerial 
support  in  all  the  churches  of  the  country,  and  proved 
the  superiority  of  the  voluntary  principle  to  all  sys- 
tems of  ecclesiastical  taxation.  Time  and  education 
naturally  corrected  any  defective  notions  of  the  Meth- 
odist people  in  respect  to  their  obligations  to  maintain 
their  ministers.  Enlightened  views  of  duty,  regularity 
of  system,  and  increasing  means,  have  introduced  a  more 
liberal  policy,  and  there  is  now  no  class  of  ministers  in 
the  land  more  equitably  and  generously  supported  than 
those  of  the  Methodist  Church. 


CHAPTER    XV. 


REPRESENTATIVE   MEN   OF   THE   FIRST    QUARTER    OF  A  CENTURY   OP 
EPISCOPAL  METHODISM.— A  GROUP  PICTURE. 


'Honor  to  whom  honor." 


[OR  variety,  let  us  turn  from  the  work  to 
some  of  the  individual  workmen;  from 
Methodism  organizing,  spreading,  and  de- 
monstrative, to  some  of  the  leading  men 
that  determined  its  polity,  and  were  the 
chief  agents  in  its  diffusion.  The  natural 
order  is  to  estimate  men  by  their  work. 
"  By  their  fruits  ye  shall  know  them."  We 
must  form  our  opinions  of  the  characteris- 
tics of  the  founders  of  Methodism  chieHy  from  Method- 
ism itself  Still,  men  have  qualities  independently  of 
results :  or,  rather,  they  have  qualities  that  lead  us  to 
expect  from  them  corresponding  results.  We  devote 
this  chapter  to  a  few  pen-and-ink  portraits  of  some  of 
the  representative  men  of  Methodism  towards  the  close 
of  the  last  and  at  the  beginning  of  the  present  century. 
They  were  "representative"  men  in  many  ways. 
They  were  true  types  of  the  itinerant  ministry  in  the 
thoroughness  and  spirituality  of  their  religious  expe- 
rience ;  in  their  entire  consecration  to  the  work  of  sav- 
ing men  ;  in  laborious  service  and  self  denial ;  in  perse- 
cutions and  perils;    in  direct  and  earnest  preaching; 


336  AMERICAN  METHODISM. 

in  success  in  winning  souls ;  and,  after  years  of  toil  in 
the  Master's  vineyard,  in  their  triumphant  Christian 
deaths. 

We  have  selected  those  of  whom  we  write,  chiefly 
because  they  were  prominent  among  their  brethren,  are 
now  more  generally  known  in  the  denomination  than 
most  of  their  compeers,  and  because  they  probably  were 
most  influential  in  their  day  in  giving  its  peculiar  char- 
acter and  form  to  Methodism  generally,  and  in  tlie  dif- 
ferent sections  of  the  country  particularly. 

Some  one  has  said  that  "men  are  made  to  fit  the 
niche  they  were  designed  to  fill."  We  rather  think 
that  they  make  the  niche  to  fit  themselves,  and  that 
the  early  itinerants,  by  divine  help,  moulded  Methodism 
to  their  own  dimensions.  Wesley's  views  of  order  and 
system  constructed  his  whole  evangelical  polity.  As- 
bury's  devotion  to  an  itinerancy,  gave  to  Methodism  a 
devoted  attachment  to  that  method  of  ministerial  labor, 
and  increased  the  conviction  of  his  disciples  that  the 
larger  the  circuit  the  more  orthodox  was  the  work, 
and  the  more  apostolic  were  the  workmen;  the  junior 
preachers,  in  a  i^fieasure,  took  the  type  of  their  seniors; 
and  the  people  took  their  impress  from  the  preachers. 
Tt  was  not  a  servile,  but  a  voluntary  conformation  from 
an  appreciation  of  the  originals.  The  converts  of  Ben- 
jamin Abbott  were  firm  believers  in  a  spiritual  and 
divine  agency  to  prostrate  men,  and  to  make  them  help- 
less, while  hearing  the  Word.  The  style,  habits,  and 
opinions  of  Methodism  were  formed  very  much  after 
the  pattern  of  its  leading  men.  It  was  well  that  they 
had  such  good  models. 

Still,  there  can  be  no  doubt  that  the  spirit  and  polity 
of  Methodism   greatly  aided  to  make  its  leaders  what 


AMERICAN  METHODISM.  337 

they  were.  Its  full,  assuring  religious  experience ;  its 
eminently  practical  doctrines;  its  itinerancy;  and  not 
least  its  disciplinary  labor,  —  all  conspired  to  develop 
and  to  fashion  these  men  into  such  noble  proportions. 

Yet  each  of  them  possessed,  what  is  found  in  all  truly 
great  minds,  an  originality  peculiar  to  himself  Who- 
ever studies  the  traits  that  distinguished  them  will  find 
a  pleasant  "diversity  of  gifts,  but  the  same  spirit." 
How  milike  in  manner  w^ere  Coke  and  Asbury !  What 
contrasts  were  seen  in  the  pulpit  address  of  McKen- 
dree  and  Hedding,  or  of  Abbott  and  Garrettson !  Yet 
each  of  them  was  great  after  his  own  order.  And 
though  they  were,  like  Peter  and  John,  very  diverse  in 
gifts,  like  them  also  they  were  most  intimate  in  fellow- 
ship, and  hearty  co-laborers  in  the  same  field.  They 
adopted  the  motto,  "  In  essentials,  unity ;  in  non-essen- 
tials, liberty." 

It  is  not  difficult  to  account  for  this  diversity  among 
Methodist  itinerants.  They  had  no  common  teacher  to 
train  them  in  the  same  mannerisms  and  tones  that  are 
usually  found  from  the  drill  of  one  master  on  disciples 
of  the  same  school.  They  went  out  from  the  various 
avocations  of  life  in  which  the  call  to  the  ministry  found 
them,  and  were  expected  to  "  learn  their  trade  "  as  they 
wrought  at  it.  They  had  but  little  opportunity  by  as- 
sociation to  become  imitators  of  each  other.  They  met 
once  a  year  at  Conference,  or  perhaps  occasionally  at  a 
quarterly  meeting.  They  were  cast  on  their  own  re- 
sources, and  had  to  adopt  an  address  or  an  administra- 
tion suggested  by  their  own  genius.  They  cultivated 
new  fields,  that  furnished  no  precedents  as  a  guide,  and 
that  required  all  their  "  grace  and  gifts,"  and  called  into 
eikercise  all  their  inventive  powers,  to  make  their  preach- 


338  AMERICAN  METHODISM. 

ing  most  successful.  Hence,  each  one  of  them  grew  into 
his  work  with  individual  characteristics,  without  being  a 
mere  imitator  of  others.  If  they  came,  like  David,  from 
a  pastoral  life,  and  knew  best  how  to  use  the  sling,  they 
found  it  their  best  weapon,  and  "chose  the  smooth 
stones  from  the  brook  "rather  than  to  cumber  them- 
selves with  Saul's  armor. 

The  greatness  of  these  men  consisted,  in  part,  in  their 
versatility,  and  their  facility  to  adapt  themselves  and 
their  ministrations  to  the  circumstances  in  which  they 
were  placed.  They  knew  how  to  "  become  all  things  to 
all  men  that  they  might  save  some."  They  were  not 
mere  perfunctory  ministers,  with  a  stiff  habit  and  a 
machine  service.  They  were  as  expert  in  responding 
wisely  to  the  captious  disputatiousness  of  a  New-Eng- 
gland  inquisitor  as  in  suiting  their  direct  exhortations  to 
an  assemblage  of  rude  pioneers  in  a  Western  log-cabin. 
They  were  as  much  at  ease  addressing  an  irregular 
crowd  in  the  market-place,  as  an  orderly  and  fastidious 
congregation  in  church.  They  could  denounce  wicked- 
ness with  the  terrible  penalties  of  the  law,  and  pass  at 
once  into  the  class-room,  and  hold  fellowship  with,  and 
give  counsel  to,  an  earnest  company  of  believers  seek- 
ing for  perfect  love ;  or  instruct  with  a  sympathizing 
heart  the  almost  despairing  penitent  inquiring  "  what 
he  must  do  to  be  saved."  They  were  never  embar- 
rassed from  the  novelty  or  difficulty  of  their  situation. 

AVith  all  their  diversity  of  gifts,  and  their  independ- 
ence and  genius  to  improve  every  variety  of  circumstance 
in  doing  good,  there  were  some  things  in  which  these 
early  itinerants  were  strikingly  alike.  They  held  to  the 
essential  importance  of  a  devotedly  religious  life,  and 
personal   holiness   was   their   first  pursuit  j  they  \\&1fk 


AMERICAN  METHODISM.  339 

strict  in  conforming  to  the  same  ecclesiastical  regula- 
tions and  discipline,  —  sometimes  very  severe  on  them- 
selves,—  for  purposes  of  co-operation  and  greater  effi- 
ciency ;  they  persistently  preached  the  same  doctrines ; 
they  had  but  one  work,  and  devoted  themselves  exclu- 
sively to  it;  they  breathed  but  one  spirit  and  had  but 
one  motive ;  it  was  their  ambition  and  their  glorying 
that  they  "  saved  souls,"  and  spread  "  scriptural  holiness 
over  the  land." 

But  that  which  characterized  every  itinerant  in  the 
great  Methodistic  movement,  and  perhaps  more  than 
every  thing  else  conspired  to  make  him  great,  was,  that 
he  felt  that  he  was  called  and  directed  in  his  work  by 
God ;  that  his  impulsion  to  preach  was  a  real  insinra- 
tion  from  above.  To  one  who  denies  the  supernatural, 
and  refers  all  phenomena  in  human  history  to  natural 
causes,  the  belief  in  a  divine  power  attending  the  min- 
istry will  appear  only  a  speculation  ;  but  to  Methodist 
ministers  it  was  a  truth  that  their  faith  readily  embraced, 
and  was  to  them  a  perpetual  guarantee  of  their  success. 
They  believed  that  the  inward  moving  of  the  Holy 
Ghost  to  preach  the  word  was  something  more  than  a 
common  divine  supervision  of  their  calling,  or  that 
preaching  was  simply  a  profession  that  God  approved. 
They  believed  that  it  was  a  divine  afflatus,  revealing 
truth  to  the  mind,  and  moving  the  heart  of  its  subjects 
to  feel  it,  and  impelling  them  with  a  spiritual  power  to 
declare  it ;  that  it  was  the  same  inspiration  that  moved 
Nathan  to  preach  to  David,  and  that  directed  Philip  to 
preach  to  the  Ethiopian,  and  that  stirred  Paul's  spirit 
within  him  to  preach  to  the  Athenians.  They  felt,  too, 
that  it  was  an  inspiration  that  must  not  be  repressed. 
It  nerved  them  to  defy  dangers  and  difficulties,  and 


340  AMERICAN  METHODISM. 

would  only  allow  them  to  rest  when  they  had  fulfilled 
its  commands.  This  inspiration,  while  it  gave  them  the 
grandest  conception  of  their  mission,  and  moved  them 
to  seek  the  best  preparation  to  obey  it,  was  a  direct  aid 
to  their  powers,  and  helped  to  make  them  the  truly 
great  men  that  they  were,  in  capacity  as  well  as  in  pur- 
pose. 

If  we  were  to  make  a  group-picture  of  the  ruling 
minds  in  American  Methodism  during  its  first  half  cen- 
tuiy,  we  slioidd  give  to  Asbury  the  place  of  honor,  — 
the  centre  of  the  group.  His  spirit  and  his  views  were 
impressed  upon  the  whole  church,  both  lay  and  clerical. 
To  him,  more  than  to  any  other  man,  is  Methodism  in- 
debted for  its  polity  and  its  success.  His  episcopal 
office  gave  him  great  authority,  and  his  fidelity  in  its 
duties  inspired  implicit  confidence  in  his  administration; 
but  not  more  than  his  personal  qualities  made  him  the 
object  of  esteem  and  love  of  the  people.  To  give  a  full 
description  of  him  and  his  labors  would  fill  this  volume. 
The  best  and  most  comprehensive  portrait  of  him  that 
we  have  ever  seen  is  from  the  pen  of  Rev.  Joshua 
Marsden. 

"  Bishop  Asbury  was  one  of  those  very  few  men 
whom  nature  forms  in  no  ordinary  mould.  His  mind 
was  stamped  with  a  certain  greatness  and  originality 
which  lifted  him  far  above  the  merely  learned  man,  and 
fitted  him  to  be  great  without  science,  and  venerable 
without  titles.  His  knowledge  of  men  was  profound 
and  penetrating ;  hence  he  looked  into  character  as  one 
looks  into  a  clear  stream  in  order  to  discover  the  bottom; 
yet  he  did  not  use  this  penetration  to  compass  any  un- 
worthy purposes :  the  policy  of  knowing  men  in  order 
to  make  the  most  of  them  was  a  littleness  to  which  he 


AMERICAN  METHODISM.  341 

never  stooped.  He  had  only  one  end  in  view,  and  that 
was  worthy  the  dignity  of  an  angel :  from  this  nothing 
ever  warped  him  aside.  He  seemed  conscious  that  God 
had  designed  him  for  a  great  work,  and  nothing  was 
wanting  on  his  part  to  fulfil  the  intention  of  Providence. 
The  niche  was  cut  in  the  great  temple  of  usefulness,  and 
he  stretched  himself  to  fill  it  up  in  all  its  dimensions. 
To  him  the  widest  career  of  labor  and  duty  presented 
no  obstacle.  Like  a  moral  Caesar,  he  thought  nothing 
done  while  any  thing  remained  to  do.  His  penetrating 
eye  measured  the  ground  over  which  he  intended  to 
sow  the  seeds  of  eternal  life,  while  his  courageous  and 
active  mind  cheerfully  embraced  all  the  difficulties  en- 
grafted upon  his  labors.  He  worshipped  no  god  of  the 
name  of  Terminus,  but  stretched  'his  line  of  things'  far 
beyond  the  bounds  of  ordinary  minds. 

"  An  annual  journey  of  six  thousand  miles  through  a 
wilderness  would  have  sunk  a  feebler  mind  into  despon- 
dency ;  but  nothing  retarded  his  progress,  or  once  moved 
him  from  the  line  of  duty.  He  pursued  the  most  diffi- 
cult and  laborious  course  as  most  men  do  their  pleasures ; 
and  although  for  many  years  he  was  enfeebled  by  sick- 
ness, and  worn  with  age  and  infirmity,  two  hundred 
thousand  persons  saw  with  astonishment  the  hoary  vet- 
eran '  still  standing  in  his  lot/  or  'pressing  his  vast  line 
of  duty'  with  undiminished  zeal. 

"  The  Methodist  connection  in  united  America  gloried 
in  having  such  a  man  to  preside  at  their  head ;  and  few 
of  the  preachers  ever  spoke  of  his  integrity,  diligence, 
and  zeal,  without  imputing  to  themselves  some  worth  in 
having  him  as  their  bishop.  To  all  that  bore  the  appear- 
ance of  polished  and  pleasing  life  he  was  dead ;  and 
both  from  habit  and  divine  grace  had  acquired  such  a 


342  AMERICAN  METHODISM. 

true  greatness  of  raincl,  that  he  seemed  to  estimate 
nothing  as  excellent  but  what  tended  to  the  gloiy  of 
God.  Flattery,  to  which  many  great  minds  are  suscep- 
tible, found  him  fortified  behind  a  double  guard  of  hu- 
mility ;  and  opposition  but  served  to  awaken  those  ener- 
gies of  mind  which  rise  with  difficulties  and  surmount 
the  greatest.  He  knew  nothing  about  pleasing  the  flesh 
at  the  expense  of  duty :  flesh  and  blood  were  enemies 
with  whom  he  never  took  counsel.  He  took  a  high  stand- 
ing upon  the  rugged  Alps  of  labor;  and,  to  all  that  lagged 
behind,  he  said,  ^  Come  up  hither.'  He  was  a  rigid 
enemy  to  ease :  hence  the  pleasures  of  study  and  the 
charms  of  recreation  he  alike  sacrificed  to  the  more 
sublime  work  of  saving  souls.  His  faith  was  a  '  constant 
evidence  of  things  not  seen,'  for  he  lived  as  a  man 
totally  blind  to  all  worldly  attractions.  It  is  true  that 
his  self-denial  savored  of  austerity,  and  yet  he  could  sym- 
pathize with  another's  weakness. 

"  Some  great  and  good  men  have  had  their  sportive 
moments,  and,  without  committing  *  half  a  sin,'  have 
both  smiled  themselves,  and  been  amused  with  others; 
but,  although  I  have  been  in  his  company  upon  a  vari- 
ety of  occasions,  I  never  saw  him  indulge  in  even  inno- 
cent pleasantr3^  His  was  the  solemnity  of  an  apostle  : 
it  was  so  interwoven  with  his  conduct  that  he  could  not 
put  off  the  gravity  of  the  bishop,  either  in  the  parlor  or 
dining-room.  What,  on  account  of  levity,  was  once 
said  of  a  popular  preacher,  that  he  should  either  never 
go  in,  or  never  come  out  of,  a  pulpit,  could  never  be  ap- 
plied to  him.  Wisdom  is  not  more  distant  from  folly 
than  his  conduct  was  from  any  thing  akin  to  trifling. 

"  He  had  stated  hours  of  retirement  and  prayer,  upon 
which  he  let  neither  business  nor  company  break  in. 


AMERICAN  METHODISM.  343 

Prayer  was  the  seasoning  of  all  his  avocations  :  he  never 
suffered  the  cloth  to  be  removed  from  the  table  until  he 
had  kneeled  down  to  address  the  Almighty.  It  was  the 
preface  to  all  business,  and  often  the  link  that  connected 
opposite  duties,  and  the  conclusion  of  whatever  he  took 
in  hand.  Divine  wisdom  seemed  to  direct  all  his  under- 
takings, for  he  sought  its  counsels  upon  all  occasions. 
No  part  of  his  conduct  was  the  result  of  accident.  The 
plan  by  which  he  transacted  all  his  affiiirs  was  as  reg- 
ular as  the  movements  of  a  time-piece :  hence  he  had  no 
idle  moments,  no  fragments  of  time  broken  and  scattered 
up  and  down ;  no  cause  to  say  with  Titus, '  My  friends, 
I  have  lost  a  day.'  Pleading  with  God  in  secret,  setthng 
the  various  affairs  of  the  body  over  which  he  presided, 
or  speaking  '  to  men  for  their  edification '  in  the  pulpit, 
occupied  all  his  time. 

"  As  a  preacher,  although  not  an  orator,  he  was  digni- 
fied, eloquent,  and  impressive  :  his  sermons  were  the  re- 
sult of  good  sense  and  sound  wisdom,  delivered  with 
great  authority  and  gravity,  and  often  attended  with 
divine  unction,  which  made  them  as  refreshing  as  the 
dew  of  heaven. 

"  His  chief  excellence,  however,  lay  in  governing. 
For  this,  perhaps,  no  man  was  better  qualified.  He  pre- 
sided, with  dignity,  moderation,  and  firmness,  over  a  large 
body  of  men,  all  of  whom  were  as  tenacious  of  liberty 
and  equal  rights  as  most  men  in  the  world ;  and  yet 
each  submitted  to  an  authority  that  grew  out  of  his 
labors,  —  an  authority  founded  upon  reason,  maintained 
with  inflexible  integrity,  and  exercised  only  for  the  good 
of  the  whole.  A  man  of  less  energy  would  have  given 
up  the  reins  ;  and  one  of  less  prudence,  wisdom,  and 
moderation  would  have  committed  the  same  error  as 


344  AMERICAN  METHODISM. 

Phaeton,  and  the  whole  S3^stem  would  have  been  confused 
and  distracted :  but  Mr.  Asbuiy  managed  the  vast  econ- 
omy with  singular  ability  ;  his  eye  was  keen,  his  hand 
"was  stead}-,  and  his  '  moderation  was  known  to  all  men.' 

"  In  his  appearance  he  was  the  picture  of  plainness 
and  simplicity,  bordering  on  the  costume  of  the  Friends. 
The  reader  may  figure  to  himself  an  old  man,  spare  and 
tall,  but  remarkably  clean ;  with  plain  frock  coat,  drab  or 
mixture ;  waistcoat  and  small-clothes  of  the  same  kind  ;  a 
neat  stock;  a  large,  broad-brimmed  hat,  with  an  uncom- 
monly low  crown  ;  while  his  white  locks,  venerable  with 
age,  added  to  his  appearance  a  simplicity  it  is  not  easy 
to  describe.  His  countenance  had  a  cast  of  severity ; 
but  this  was  probably  owing  to  his  habitual  gravity  and 
seriousness.  His  look  was  remarkably  penetrating :  in 
a  word,  I  never  recollect  to  have  seen  a  man  of  more 
grave,  venerable,  and  dignified  appearance." 

Every  important  feature  of  American  Methodism, 
when  Asbury  died,  was  either  the  product  of  his  inven- 
tion, or  had  received  the  aid  of  his  co-operation.  He 
was  "shoulders  and  upwards"  above  all  his  brethren, 
in  directing  the  movements  of  the  infant  societies 
during  the  brief  period  of  their  colonial  connection 
with  the  English  body.  Though  Wesley  prepared  the 
model,  Asbury's  was  the  chief  mind,  in  influence  and 
counsel,  in  organizing  the  Methodist-Episcopal  Church. 
By  his  advice  and  supervision,  the  complete  system  of 
the  Annual  and  Quarterly  Conferences  was  reared.  He 
labored  dihgently  to  create  a  fund  for  the  relief  and 
support  of  the  superannuated  preachers  and  their 
fiimihes.  He  was  prominent  in  founding  the  Book  Con- 
cern. His  hand  was  vigorously  employed  in  designing 
and  working  out  the  crowning  feature  of  the  church,  a 


AMERICAN  METHODISM.  345 

delegated  General  Conference.  He  did  not  live  to  take 
part  in  the  creation  of  a  distinct  missionary  society ;  but 
his  whole  itinerant  life  was  given  to  the  superintendence 
of  the  grandest  scheme  of  evangelical  propagandisra 
that  was  ever  instituted.  Though  a  stern  advocate  for 
the  "  good  old  paths,"  he  had  w^ithal  a  remarkable  elas- 
ticity and  progressiveness,  that  disposed  him  to  flivor 
every  consistent  plan  proposed  for  the  advancement  of 
the  Redeemer's  kingdom.  Of  his  labors,  who  can  tell 
the  sum  ?  His  presence  in  every  part  of  the  church 
seemed  to  be  almost  ubiquitous.  The  honored  title  of 
Washington  as  "  Father  of  his  Country "  might  be  so 
modified  as  to  apply  to  him,  as  the  "  Father  of  Ameri- 
can Methodism."  No  man  ever  lived  who  did  more 
hard  service,  and  travelled  more,  and  made  greater  sac- 
rifices, and  left  a  nobler  record  of  usefulness^  in  forty- 
five  years'  labor,  than  Francis  Asbury. 

In  our  group-picture,  w^e  give  a  conspicuous  place  to 
Freeborn  Garrettson,  to  whom  Methodism  is  largely 
indebted  for  its  early  successes,  especially  in  the  north- 
ern division  of  the  country.  He  entered  the  list  of 
itinerants,  and  continued  a  prominent  man  in  its  ranks 
for  more  than  fifty  years.  His  conversion,  like  that  of 
most  of  his  associates,  was  very  clear  and  assuring.  A 
few  years  after  he  began  to  travel,  while  in  North 
Carolina,  he  received  the  full  baptism  of  the  Spirit, 
which  he  called  "  perfect  love."  This  experience,  that 
exhibited  itself  with  all  its  grace  in  his  administra- 
tions, he  retained  and  professed  during  the  remainder 
of  his  life.  If  any  of  his  many  excellent  traits  of 
character  was  a  more  decidedly  ruling  one  in  his  life 
than  another,  it  was  his  conscientiousness.     He  showed 


346  AMERICAN  METHODISM. 

how  strongly  this  principle  ruled  him,  and  was  equiva- 
lent to  the  highest  authority,  in  manumitting  all  his 
slaves  soon  after  his  conversion.  These  he  had  in- 
herited from  his  deceased  father.  He  thus  describes 
his  manner  in  this  work  of  manumission  :  "  I  called  the 
family  together  for  prayer.  As  I  stood  with  a  book  in 
my  hand,  in  the  act  of  giving  out  a  hymn,  this  thought 
powerfully  struck  my  mind,  '  It  is  not  right  for  you  to 
keep  your  fellow-creatures  in  bondage  :  you  must  let 
the  oppressed  go  free.'  Till  then  I  had  never  suspected 
that  the  practice  of  slavekeeping  was  wrong :  I  had 
never  read  a  book  on  the  subject,  nor  been  told  so  by 
any.  I  paused  a  minute,  and  then  replied,  '  Lord,  the 
oppressed  shall  go  free ; '  and  I  was  as  clear  of  them  in 
my  mind  as  if  I  had  never  owned  one.  I  told  them 
they  did  not  belong  to  me,  and  that  I  did  not  desire 
their  services  without  making  them  a  compensation.  I 
was  now  at  liberty  to  proceed  in  worship."  Of  such 
material,  so  true  to  obey  the  convictions  of  duty,  were 
those  early  itinerants  made. 

For  seven  years  after  he  united  with  Conference,  and 
through  the  trials  of  Methodism  in  the  Revolution,  Gar- 
rettson  aided  not  less  than  any  other  man,  except  As- 
bury,  to  give  character  and  success  to  the  denomina- 
tion from  New  Jersey  to  South  Carolina ;  and  at  the 
Christmas  Conference,  in  1784,  he  volunteered  as  a  mis- 
sionary to  Nova  Scotia,  —  the  first  foreign  missionary 
of  American  Methodism.  We  have  given  an  account,  in 
a  preceding  chapter,  of  his  labors,  sufferings,  and  suc- 
cesses in  that  colony.  Probably  no  American  itinerant 
was  more  than  he  the  victim  of  nvunerous  personal  at- 
tacks because  of  his  faithful  preaching  of  the  word  ;  and 
none  was  ever  more  courageous  and  steadfixst  in  follow- 


AMERICAN  METHODISM.  347 

ing  his  convictions  of  duty.  Writing  to  Wesley  during 
his  missionary  service  in  Nova  Scotia,  he  said,  "  My  lot 
has  mostly  been  cast  in  new  places  to  form  circuits,  which 
much  exposed  me  to  persecution.  Once  I  was  impris- 
oned ;  twice  beaten,  left  on  the  highway  speechless 
and  senseless  ;  once  shot  at ;  guns  and  pistols  presented 
at  my  breast ;  once  delivered  from  an  armed  mob  at 
the  dead  time  of  night,  on  the  highway,  by  a  surprising 
flash  of  lightning ;  surrounded  frequently  by  mobs ; 
stoned  frequently ;  I  have  had  to  escape  for  my  life 
at  dead  time  of  night.  Oh !  shall  I  ever  forget  the  di- 
vine hand  which  has  supported  me  ?  " 

Though  his  labors  extended  from  the  northern  to  the 
southern  portions  of  the  country,  and  he  was  a  ruling 
spirit  in  giving  the  forming  character  to  American 
Methodism  generally,  he  was  especially  the  founder  of 
the  sect  in  the  region  extending  northward  from  New- 
York  city  into  the  Canadas,  and  continued  its  leading 
representative  man  in  that  region  for  over  thirty  years. 
Dr.  Stevens  says  of  him,  "  Few  men,  none  perhaps  ex- 
cept Asbury  and  Lee,  labored  more  indefatigably,  or 
made  greater  sacrifices,  for  Methodism  than  Freeborn 
Garrettson.  He  fought  its  early  and  formidable  bat- 
tles from  South  Carolina  to  Nova  Scotia,  and  never  with 
defeat;  his  spirit  glowed  with  an  inextinguishable  zeal; 
and  the  privations,  travels,  and  fatigue  of  more  than 
fifty  years  spent  in  the  itinerant  ministry,  only  aug- 
mented his  devotion  to  the  propagation  of  those  great 
doctrines  of  the  cross  which  Methodism  had  brought 
home  to  his  own  experience." 

The  late  Dr.  Nathan  Bangs  was  Garrettson's  intmiate 
friend.  No  man  knew  him  better,  or  could  more  truth- 
fully or  better  portray  his  character.     He  says  of  him, 


348  AMERICAN  METHODISM. 

"  One  of  the  first  things  that  would  strike  you,  in  the 
character  of  Mr.  Garrettson,  was  his  remarkable  Christian 
simplicity.  You  saw  that  he  was  a  man  of  highly  re- 
spectable powers  of  intellect,  improved  by  considerable 
reading,  as  well  as  extensive  intercourse  with  the  world  ; 
but  you  lost  sight,  in  a  great  degree,  of  all  this,  in  the 
perfectly  inartificial  air  that  characterized  all  his  utter- 
ances and  all  his  doings.  You  felt,  when  you  were  in 
his  company,  that  you  were  certainly  in  contact  with  a 
true  man,  one  who  was  utterly  incapable  of  saying  or 
doing  any  thing  that  could,  by  any  possibility,  mislead 
or  betray ;  one  to  whom  you  could  unbosom  yourself 
with  a  confidence  that  should  know  no  limit.  As  he 
was  incapable  of  guile,  so  he  was  also  a  stranger  to  sus- 
picion. He  never  would  credit  an  evil  report  concern- 
ing another,  without  evidence  that  was  irresistible ;  and, 
even  when  he  was  obliged  to  do  this,  his  eminently 
forbearing  spirit  always  predisposed  him  to  find,  if  possi- 
ble, some  palliation  for  the  alleged  delinquency. 

"  But  this  ingenuous  and  kind  disposition  was  never 
suffered  to  interfere  in  the  least  with  his  convictions  of 
duty,  —  with  the  fixed,  commanding  purpose  of  his  life 
to  approve  himself  in  all  things  unto  God.  It  was  tliis 
ruling  passion  of  his  life  that  made  him  one  of  the  most 
diligent,  courageous,  and  self-denying  men  whom  I  have 
ever  known.  Where  other  men  suspended  their  labors, 
he  kept  busily  at  his  work.  Where  others  remained  in 
retirement,  from  a  conviction  that  any  other  course 
would  be  perilous,  if  not  fatal,  he  made  it  as  clear  as 
the  light  that  he  counted  not  his  life  dear  unto  him. 
It  was  enough  for  him  to  be  satisfied  that  he  was  in 
the  path  of  duty;  and  whatever  obstacles  he  encountered, 
h(^  felt  prepared,  in  the  strength  of  God's  grace,  to  meet 


AMERICAN  METHODISM.  349 

them.  During  the  war  of  the  Revolution,  his  conscience 
would  not  suffer  him  to  take  the  oath  of  allegiance  on 
the  one  hand,  or  voluntarily  to  yield  to  the  power  that 
would  stop  him  from  preaching  the  gospel  on  the  other; 
and  hence  he  was  beset  with  manifold  trials  on  every 
side,  under  which  nothing  but  an  implicit  confidence  in 
the  providence  of  God  would  have  sustained  him.  It 
was  his  conviction  that  he  was  acting  in  obedience  to 
the  divine  will,  that  enabled  him  to  labor  with  such 
untiring  diligence  against  such  mighty  opposition;  to 
look  danger,  and  even  death,  in  the  face,  without  so 
much  as  the  first  symptom  of  faltering. 

"Mr.  Garrettson's  whole  career  was  marked  by  an 
eminently  disinterested  spirit,  so  far  as  respects  any 
pecuniary  reward  for  his  labors.  During  the  whole 
course  of  his  ministry,  extending  through  a  period  of 
upwards  of  fifty  years,  he  received  no  pecuniary  recom- 
pense, except  in  a  few  instances,  when  it  was  urged 
upon  him ;  and  then  it  was  either  given  to  necessitous 
individuals,  or  deposited  with  the  funds  of  the  Confer- 
ence. He  cheerfully  expended  his  whole  patrimony  in 
sustaining  himself  in  the  work  in  which  he  was  called. 
And  after  he  came  into  possession  of  a  larger  estate  by 
his  marriage,  I  have  heard  him  say  that  the  entire  in- 
come of  his  property,  after  meeting  annual  expenses, 
was  devoted  to  objects  of  benevolence.  He  never 
forgot  that  he  was  a  steward  of  the  divine  bounty,  that 
his  property  was  given  to  him  for  a  higher  purpose  than 
to  be  devoted  to  any  of  the  forms  of  self-indulgence. 

"In  another  sense,  Mr.  Garrettson  was  also  one  of 
the  most  liberal  of  men.  I  mean  in  the  affectionate 
regard  which  he  bore  for  Christians  of  other  commu- 
nions  than   his   own.     Though   he  was  sincerely  and 


350  AM  ERIC  AX  METHODISM. 

strongly  attached  to  all  the  distmctive  principles  of 
Methodism,  and  was  ready  to  defend  them  when  occa- 
sion required,  yet  he  could  hold  cordial  fellowship  with 
all  who  he  believed  loved  the  Lord  Jesus  Christ  in 
sincerity.  Hence  his  house  was  the  resort  of  Christians 
and  ministers  of  different  communions ;  and,  on  such 
occasions,  they  mutually  left  out  of  view  their  distinctive 
peculiarities,  and  met  on  the  common  ground  of  evan- 
gelical Christianity.  As  illustrative  of  this  trait  of 
character,  I  may  mention  a  circumstance  that  took 
place  in  connection  with  a  visit  that  he  made  to  Provi- 
dence, R.I.  A  member  of  the  church  under  the  care 
of  the  Rev.  Mr.  Snow,  an  orthodox  Congregational  min- 
ister, expressed  some  anxiety  to  know  whether  Mr. 
Garrettson  intended  to  establish  a  Methodist  church  in 
that  town.  Mr.  Garrettson's  reply  was  to  this  effect,  — 
'  Be  assured,  sir,  if  I  do,  I  shall  not  admit  you.'  — '  Why 
not  ? '  said  the  person  addressed  :  '  have  you  heard  any 
thing  to  my  disparagement  ? '  — '  No,  sir,'  said  Mr.  Gar- 
rettson :  '  I  have  heard  nothing  that  would  not  entitle 
you  to  an  honorable  standing  in  any  church ;  but  you 
are  already  under  an  evangelical  spiritual  ministry.  I 
would  rather  add  to,  than  take  from,  Mr.  Snow's  church; 
and,  were  I  to  raise  a  church  in  this  place,  the  members 
would  be  gathered  from  among  those  who  are  not 
favored  with  such  a  ministry,  or  those  who  would  not 
avail  themselves  of  the  privilege.' " 

Garrettson  lived  to  see  Methodism  diffused  over  all 
the  nation,  and  when  he  died,  in  1827,  had  the  satis- 
faction of  knowing  that  he  had  acted  an  efficient  part 
in  its  diffusion.  His  last  words  were  the  Christian  vic- 
tor's testimony,  "  Holy,  holy,  holy  Lord  God  Almighty ! 
Hallelujah!    Hallelujah!    Glory!    Glory!" 


AMERICAN  METHODISM.  351 

Jesse  Lee  is  entitled  to  a  prominent  place  in  our  pen- 
and-ink  group  of  the  men  who  distinguished  themselves 
as  planting  or  rearing  Methodism  in  some  particular 
sections  of  the  country.  His  distinctive  honor  is,  that 
he  established  the  denomination  in  New  England.  His 
entrance  into  the  ministry,  in  1782,  live  years  after  his 
conversion,  was  characteristic  of  the  spirit  that  often 
affected  many  others  who  entered  it  in  that  early  day, — 
a  spirit  of  fear  lest  he  should  injure  rather  than  aid  the 
cause  he  desired  to  promote.  So  strong  was  this  fear 
that  he  hesitated  for  two  years  to  give  his  name  to  the 
Conference,  and  gave  it  then  with  great  solicitude  in 
respect  to  his  success.  But,  having  put  his  hand  to  the 
plough,  he  never  looked  back :  in  this  he  was  also  a 
representative  of  his  brethren  in  the  ministry.  With 
diffidence  and  trembling  they  began  the  work,  literally 
"thrust  out;"  but  heroically,  with  confidence  and  persis- 
tence, they  persevered  in  their  ministerial  service,  itin- 
erant or  local,  to  the  end  of  their  lives.  In  the  great 
work  of  his  life,  —  founding  Methodism  in  the  land  of  the 
Pilgrims,  —  Lee  showed  a  quality  of  mind  that  is  always 
the  mark  of  a  truly  great  man, —  a  genius  to  conceive  a 
great  enterprise,  and  a  power  to  apply  all  the  energies 
of  his  heart  and  will  to  execute  it.  This  he  did  in  giv- 
ing Methodism  to  the  Eastern  States.  For  five  years 
before  he  commenced  it.  New  England  was  ever  present 
to  him  as  the  field,  white  to  the  harvest,  that  he  ought 
to  enter ;  and  then  he  came  there,  all  the  way  from  a 
Southern  State,  to  begin  the  work  as  its  pioneer  mission- 
ary. After  a  single  decade  he  saw  Methodism  spread 
throughout  the  Eastern  States,  as  the  result  of  his  noble 
undertaking.  Nothing  less  than  this  would  have  satis- 
fied him.      Every  true  ecclesiastical  historian  of  New 


352  AMERICAN  METHODISM. 

England  will  give  Jesse  Lee  an  important  and  honored 
place  in  his  narrative. 

After  these  ten  years  of  successful  labor,  he  returned 
to  his  native  region,  in  Virginia,  with  a  reputation  and 
influence  in  the  church  inferior  to  none  but  Asbury 
himself,  and  a  prominent  candidate  for  the  episcopal 
office.  Incidental  reasons  .prevented  his  election;  but 
Asbury  had  such  confidence  in  his  judgment  that  he 
requested  and  obtained  his  assistance  in  the  duties  of 
the  superintendency.  He  was  generally  popular,  and 
was  elected  chaplain  to  Congress  for  five  years.  He 
was  the  first  historian  of  Methodism,  and  has  preserved 
from  oblivion  many  valuable  facts  in  its  history.  The 
characteristics  of  such  a  man  cannot  fail  to  be  inter- 
esting. 

Dr.  Laban  Clark  has  given  the  following  sketch  of 
him :  "  His  countenance  was  marked  by  a  high  degree 
of  intelligence,  and  always  wore  a  genial  smile,  that 
betokened  a  fountain  of  kindly  feeling  within.  He  had 
great  energy  of  mind  and  purpose,  as  well  as  a  deep 
insight  into  the  springs  of  human  action ;  and  thus  he 
was  eminently  qualified,  not  only  to  originate,  but  to 
carry  into  execution,  arduous  and  lofty  enterprises.  No 
one,  not  possessed  of  a  mind  of  much  more  than  ordi- 
nary force,  could  have  accomplished  what  he  did  in  the 
early  introduction  of  Methodism  into  New  England. 

"Jesse  Lee  was  a  man  of  remarkable  power  in  the 
pulpit.  I  never  heard  a  man  speak  in  public  who  spoke 
with  less  apparent  effort  than  he  did.  He  had  a  pro- 
digiously powerful  voice  ;  and  sometimes,  without  seem- 
ing to  exert  himself  at  all,  he  would  pour  forth  a  volume 
of  sound  which  would  well-nigh  make  the  whole  house 
jar.     His  preaching  was  in  a  very  familiar  style;  but 


AMERICAN  METHODISM.  363 

it  was  pithy,  pungent,  and  sometimes  exceedingly  strik- 
ing. The  first  time  I  heard  him  preach,  which  was  in 
my  native  place,  he  took  for  his  text  the  following 
passage  from  the  prophecy  of  Isaiah,  "  Behold,  for 
peace  I  had  great  bitterness ;  but  thou  hast  in  love  to 
my  soul  delivered  it  from  the  pit  of  corruption,  for 
thou  hast  cast  all  my  sins  behind  thy  back."  In  speak- 
ing of  the  "  pit  of  corruption,"  I  remember  an  allusion, 
significant  at  once  of  his  own  religious  views  and  of 
the  peculiar  character  of  his  mind,  that  he  made  to  the 
sinner's  death  in  trespasses  and  sins.  "  Yes,"  said  he, 
"  the  sinner  is  dead ;  but  how  dead  ?  Dead  as  a  stone  ? 
Not  quite.  But  as  dead  as  an  Qgg,  —  in  respect  to 
which  you  have  only  to  use  the  proper  means  to  pro- 
duce a  chick."  I  once  heard  him  preach  from  the  text, 
"  Ye  will  not  come  unto  me  that  ye  might  have  life  ; " 
and  he  introduced  his  subject  by  remarking  that  these 
eleven  words  he  would  distinguish  under  six  distinct 
heads.  He  seemed  fond  of  surprising  his  audience  by 
things  that  they  did  not  expect,  or  which  were  in  them- 
selves peculiarly  striking;  thinking,  no  doubt,  that 
such  things  were  more  easily  lodged  in  the  memory. 

"  Jesse  Lee  was  a  man  of  excellent  humor ;  and  he 
sometimes  indulged  it,  much  to  the  amusement  of  his 
friends.  I  recall  one  instance  of  it  that  occurred  in 
Conference.  The  question  before  the  body  was  upon 
rescinding  or  modifying  the  rule,  then  existing  in  our 
church,  that  forbade  the  marriage  of  a  believer  with  an 
unbeliever.  Ezekiel  Cooper  and  Jesse  Lee,  who  were 
both  bachelors,  were  present,  and  took  part  in  the  dis- 
cussion. Cooper  was  against  the  rule  as  it  stood,  on 
the  ground  that  it  imposed  Romish  celibacy ;  for,  as 
there  were  so  many  more  pious  women  than  men  in  the 


354  AMERICAN  METHODISM. 

world,  and  three  women  to  two  men  even  in  the  Meth- 
odist Church,  it  was  obvious  that  the  females  must  either 
be  forced  to  celibacy,  or  be  excluded  from  the  church. 
"  And  what,"  said  he,  "  shall  the  poor  things  do  ? "  Lee 
replied  to  his  bachelor  brother,  that  his  argument  would 
have  had  much  more  weight  with  him,  if  it  had  ema- 
nated from  a  different  source.  "  He  cries  out,"  said  he, 
" '  Poor  things !  what  will  they  do  ? '  when  he  will  not 
lift  his  finger  to  help  them." 

Out  of  a  number  of  eminent  men  in  the  ministry  of 
Methodism  in  the  Middle  Conferences,  we  select  for  our 
group  Ezekiel  Cooper.  Like  all  the  itinerants  of  his 
day,  he  had  but  little  reputation  as  a  writer ;  but,  as  a 
preacher  and  as  a  debater,  he  had  few  if  any  superiors. 
His  sound  judgment  in  all  matters  that  appertained  to 
the  economy  of  Methodism,  and  his  clearness  and  per- 
spicuity in  argument,  gave  him  an  influence  almost  un- 
rivalled in  determining  the  future  polity  of  the  church. 
From  his  entrance  into  the  ministry  in  1784,  to  1847, 
when  he  died,  the  oldest  Methodist  itinerant  in  Eng- 
land or  America,  he  acted  a  leading  part  in  effecting  the 
changes  that  matured  and  strengthened  the  economy  of 
Methodism  in  the  United  States. 

The  late  Dr.  Kenneday,  who  says  he  "  was  intimately 
acquainted  with  Mr.  Cooper  for  twenty-five  years,"  says 
that  he  "  possessed  a  mind  of  uncommon  vigor  and  ver- 
satility ;  and,  being  always  a  diligent  student,  he  became 
in  no  small  degree  distinguished  for  his  attainments. 
He  reasoned  with  great  clearness  and  discrimination, 
and  never  left  his  hearer  in  doubt  as  to  the  meaning, 
and  rarely  as  to  the  conclusiveness,  of  his  argument. 
He  had  withal  a  fine  imagination,  that  brought  to  the 
illustration  of  his  subject  an  exuberance  of  beautiful 


AMERICAN  METHODISM.  355 

and  sometimes  magnificent  imagery.  His  language, 
though  rich  and  glowing,  was  simple ;  while  his  appeals 
to  the  conscience  were  uttered  with  a  subduing,  almost 
irresistible,  pathos.  I  have  sometimes  heard  him  at 
meetings  in  the  forest,  when  an  audience  of  ten  thou- 
sand have  been  so  enchained  by  his  discourse  that  the 
most  perfect  silence  and  solemnity  have  reigned  through 
the  whole  service.  The  proudest  infidel  heard  him  with 
awe,  and  was  sometimes  abased ;  while,  under  the  same 
exhibition  of  truth,  the  brother  of  low  degree  was  made 
to  rejoice  that  he  was  exalted."  Speaking  of  Mr.  Cooper's 
powers  in  debate.  Dr.  Kenneday  says,  "  He  was  almost 
unequalled;"  and  "the  preachers  in  Conference  used  to 
call  him  Lycurgus,  in  reference  to  his  profound  wisdom." 

Thus  it  was  that,  while  Methodism  was  engaged  in 
vigorous  efforts  for  church-extension,  and  pioneer  men 
were  raised  up  to  "  lengthen  its  cords,"  others,  like  Eze- 
kiel  Cooper,  of  sound  wisdom  and  legislative  ability,  and 
equally  necessary  to  the  prosperity  and  permanence  of 
the  church,  were  qualified  to  give  to  it  a  consistent  and 
efficient  polity,  and  to  "  strengthen  its  stakes." 

There  were  a  number  of  active  and  honorable  itiner- 
ant workmen,  co-laborers  in  introducing  Methodism  into 
the  South  :  no  one  of  them,  however,  was  so  prominent 
among  his  brethren  as  to  justify  us  in  giving  him  a  dis- 
tinctive sketch.  John  Easter  was  a  "  son  of  thunder," 
and  "had  power  with  God  and  with  men."  Enoch 
George,  afterwards  a  bishop,  preached  in  North  and 
South  Carolina  a  few  years  with  great  success.  Hope 
Hull  was,  perhaps,  as  gifted  and  influential  a  Methodist 
preacher,  and  as  much  respected  and  loved,  as  any  other 
that  labored  in  the  South  towards  the  close  of  the  last 
and  at  the.  beginning  of  the  present  century.     George 


356  AMERICAN  METHODISM. 

Dougherty  Wcas  another  of  the  promising  itinerants,  and 
was  much  loved,  for  the  few  years  —  only  eight — that 
he  lived  in  the  service.  There  were  many  such  men  in 
Southern  Methodism  at  that  period  of  its  history. 

We  complete  our  group-picture  with  a  notice  of  Wil- 
liam McKcndree.  Though  not  strictly  the  founder,  he 
was  the  most  efficient  organizer,  of  Methodism  in  the 
West.  There  were  many  others  who  preceded  him,  and 
in  a  literal  sense  were  his  pioneers.  He  gave  system 
to  their  labors,  and,  by  his  supervision  and  talents, 
gave  increased  vigor  to  Methodism  beyond  the  Alle- 
ghanies.  They  were  a  noble  and  courageous  class  of 
men  who  introduced  Methodism  in  the  West ;  and  those 
who  came  after  them,  and  entered  into  their  labors, 
whatever  their  gifts  or  services,  can  detract  nothing 
from  the  merited  honors  of  William  Burke,  Francis 
Poythress,  Barnabas  McHenry,  John  Kobler,  Benjamin 
Lakin,  and  a  few  others  who  entered  the  wilderness 
with  the  emigrants,  and  organized  classes,  and  marked 
out  their  circuits  in  the  midst  of  perils  from  the  Indians, 
and  with  labors  that  would  have  crushed  any  but  the 
most  hardy  and  indomitable  spirits. 

William  McKendree  was  just  the  man  that  Methodism 
needed  in  the  West  at  the  time  when  Asbury  trans- 
ferred him  from  the  East,  and  appointed  him  a  presiding 
elder  in  Kentucky,  in  1800.  The  ten  vigorous  young 
itinerants  that  were  already  there  were  zealous,  self- 
denying,  and  devoted  men ;  but  they  wanted  a  leader 
of  his  comprehensive  views  of  the  great  work  before 
them  to  develop  the  grandness  of  their  enterprise ;  a 
man  of  his  executive  ability  to  give  system  and  co- 
operation to  their  labors;  and  one  of  his  commanding 
gifts  and  influence  as  a  preacher,  to  be  to  them  a  model 


AMERICAN  METHODISM.  357 

for  imitation.  He  immediately  took  a  leading  position 
among  them,  and  became  the  chief  founder  of  Method- 
ism in  the  West.  For  the  next  eight  years,  during 
which  he  led  the  way,  and  helped  to  introduce  Method- 
ism across  the  Ohio  into  the  North-west  Territory,  and 
gave  consistent  form  and  strength  to  it  in  Tennessee,  he 
was  recognized  as  a  master  spirit  among  the  itinerants 
through  all  those  regions.  In  1808,  he  was  elected 
bishop.  Though  comparatively  a  stranger  to  the  mem- 
bers of  that  General  Conference  from  the  Eastern  and 
Middle  States,  he  was  so  highly  esteemed  by  his  breth- 
ren from  the  West  that  they  unanimously  presented  him 
as  their  candidate  for  the  episcopal  office.  A  single  ser- 
mon, preached  by  him  at  that  Conference,  —  of  which 
Bishop  Asbury  said,  "That  sermon  will  make  him  a 
bishop,"  —  convinced  its  members  that  he  was  the  man 
they  ought  to  elect ;  and  he  was  elected  by  a  large 
majority. 

McKendree's  gifts  for  his  episcopal  duties  were  such 
as  justified  his  election.  He  was  a  man  of  good  judg- 
ment, and  thoroughly  understood  the  Methodist  econo- 
my. He  was  a  dignified  and  agreeable  presiding  officer, 
and  his  executive  talents  enabled  him  to  give  to  the 
Annual  Conference  an  improved  regularity  and  order  in 
their  business  proceedings.  To  the  time  of  his  election, 
an  Annual  Conference  had  been  conducted  without  those 
established  rules  that  are  so  essential  to  a  proper  and 
prompt  despatch  of  business :  they  were  more  like  social 
and  domestic  conversations,  with  Asbury  as  a  father  at 
the  head.  McKendree  prepared,  and  ^introduced  into 
them,  rules  for  their  government  that  very  soon  made 
an  Annual  Conference  what  it  now  is,  a  deliberative 
body. 


358  AMERICAN  METHODISM. 

It  was  McKenclree's  talent  as  a  preacher,  imited  with 
his  zealous  evangelical  spirit,  that  made  him  so  emi- 
nently the  apostle  of  Methodism  in  the  West.  He  was 
a  fine  representative  of  the  gifts  of  the  Methodist  pul- 
pit of  his  times.  Too  little  credit  has  been  awarded  to 
the  Christian  oratory  of  the  itinerants  ;  and  the  enemies 
of  Methodism  have  often  attributed  to  them  only  a  gift 
for  declamation  or  for  rant.  A  greater  scandal  could  not 
be  uttered.  There  might  have  been,  occasionally,  one 
of  their  number  who,  from  ignorance,  or  excess  of  zeal, 
was  wanting  in  the  endowments  of  true  eloquence  ;  but, 
as  a  class,  Methodist  ministers  have  been  foremost  of  the 
American  denominations  as  popular  preachers.  Every 
thing  conspired  to  make  them  so :  their  themes  fur- 
nished them  with  topics  calculated  to  inspire  them,  and 
that  appealed  to  every  emotion  and  passion,  and  that  ad- 
dressed the  heart  and  conscience.  They  were  men  who 
studied  all  the  experiences  of  human  nature,  and  how 
to  apply  the  truth  practically  to  their  audiences ;  they 
were  versed,  without  rivals,  in  the  knowledge  of  the 
Scriptures,  and  made  their  appeals  from  the  authority 
of  God's  word ;  there  was  a  directness  and  purpose  in 
their  preaching  that  gave  a  personal  interest  to  their 
hearers  in  what  they  heard.  Methodist  preachers  were 
natural  and  cultivated  orators, —  natural  in  that  they 
were  not  bound  by  any  forms  and  mannerisms  which 
would  have  destroyed  their  freedom  ;  cultivated  in  that 
they  studied  the  proprieties,  and  how  to  make  the  truth 
most  transparent  and  affecting.  Their  greatest  endow- 
ment, of  all  others,  was  that  they  spoke  with  an  assur- 
ance and  a  love  of  the  truth  that  directed  their  words 
with  a  zeal  and  a  power  that  impressed  their  hearers 
with  the  conviction  that  they  "  spoke  what  they  knew, 


AMERICAN  METHODISM.  359 

and  testified  to  what  they  had  seen."  Dr.  TefFt  says, 
"  Their  style  and  manner,  including  their  extemporane- 
ous method,  have  so  taken  possession  of  the  public  mind, 
that  all  classes  of  public  speakers,  excepting  only  the 
clergy  of  some  small  religious  bodies,  have  been  com- 
pelled, by  the  pressure  of  the  general  taste,  to  follow 
their  example."  "We  may  add,  that  in  the  late  attempt 
to  do  away  with  preaching,  and  to  adopt  only  a  ritualis- 
tic public  service,  the  movement  has  only  been  made  by 
those  "  small  religious  bodies "  that  have  persistently 
refused  to  adopt  the  earnest,  effective,  and  popular  style 
of  Methodist  preachers. 

"We  have  said  that  McKendree  was  a  fine  representa- 
tive in  the  preaching  gifts  of  the  itinerants.  ,  About  the 
time  that  he  was  appointed  to  Kentucky,  camp-meet- 
ings, that  have  had  a  peculiar  relation  to  the  progress 
of  Methodism  in  this  country,  were  the  great  popular 
religious  gatherings  in  that  region.  He  availed  himself 
of  the  opportunity  they  afforded  him  to  preach  the 
truth  with  extraordinary  success;  and  probably  no  man 
ever  had  greater  power  than  he  had  to  affect  by  his 
masterly  eloquence  the  vast  audiences  that  assembled 
at  these  meetings.  His  character  as  a  preacher  is  well 
described  by  his  old  and  intimate  friend,  the  late  Hon. 
John  McLean,  Judge  of  the  Supreme  Court  of  the  United 
States.  He  says,  "I  never  saw  a  more  dignified  man 
in  the  pulpit  than  Bishop  McKendree.  Nature  had 
formed  him  in  her  finest  mould.  His  high  and  well- 
developed  forehead,  his  prominent  and  piercing  eye, 
the  beautiful  proportions  of  his  face,  his  benign  and 
intelligent  expression,  the  blandness  of  his  manner,  and 
the  symmetry  of  his  form,  presented  one  of  the  most 
imposing  figures  that  ever  occupied  the  sacred  desk. 


360  AMERICAN  METHODISM. 

"  He  was  in  the  highest  sense  an  eloquent  man.  With 
great  simplicity  and  grace  of  delivery,  he  united  a  force 
and  beauty  of  illustration  that  approached  nearer  the 
Sermon  on  the  Mount  than  any  I  ever  heard  from  any 
one  else.  A  child  could  understand  him  ;  and,  at  the 
same  time,  he  commanded  the  profoundest  attention  of 
the  learned.  What  he  said  was  always  so  appropriate 
to  his  subject,  and  was  uttered  with  so  much  ease  and 
grace,  that  every  hearer  was  ready  to  conclude  that  he 
could  himself  say  the  same  thing.  And  yet  no  one 
could  imitate  his  manner, — could  imitate  the  persuasive- 
ness and  beautiful  simplicity  with  which  he  set  forth 
the  truths  of  the  gospel. 

"  When  roused  by  his  subject,  his  mind  expanded,  and 
seemed  to  possess  an  inspiration  almost  without  limit. 
His  metaphors,  when  he  indulged  in  them,  were  always 
chaste ;  but  they  came  in  their  divinest  forms  at  his 
bidding.  Heaven  and  earth  and  hell  were  the  instru- 
ments of  his  eloquence.  On  one  occasion,  when  preach- 
ing to  many  thousands  at  a  camp-meeting  in  Ohio,  he 
was  describing  the  miseries  of  the  lost,  —  a  strain  in 
which  he  seldom  indulged.  But  so  appalling  was  his 
description,  that  the  congregation  involuntarily  rose 
from  their  seats,  with  eyes  fixed  upon  the  preacher,  and 
with  a  ghastly  paleness  of  countenance  that  betokened 
absolute  consternation.  Observino;  the  overwhelmino: 
effect,  he  paused  for  a  moment,  and  then,  in  a  loud  but 
soothing  tone  of  voice,  thanked  God  that  his  hearers 
were  not  in  the  world  of  woe ;  and  a  shout  instantly 
went  up  from  the  multitude,  which  must  have  been 
heard  at  a  great  distance.  It  was  the  involuntary  shout 
of  deliverance." 

With  such  men  as  these,  whose  gifts,  character,  and 


AMERICAN  METHODISM.  361 

position  we  have  only  imperfectly  described,  —  Garrett- 
son  in  the  North ;  Lee  in  the  East ;  Cooper  in  the  Cen- 
tre ;  Hull  and  Easter  in  the  South ;  McKendree  in  the 
West;  and  the  ubiquitous  Asbury  North,  South,  East,  and 
West,  —  leading  on  and  directing  the  movements  of 
Methodism  in  its  early  developments  in  this  country, 
no  one  should  be  surprised  at  the  success  that  attended 
them  and  their  co-laborers ;  and  that  American  Metho- 
dism found  a  good  root,  and  spread  out  luxuriantly,  and 
bore  its  fruit,  "  thirty,  sixty,  and  an  hundred  fold." 

46 


CHAPTER  XVI. 


EPISCOPAL   METHODISM  IN  THE  LAST  HALF  CENTURY. 


"  For  whosoever  bath,  to  him  shall  be  given." 

,  ., .  EARLY  all  the  organic  features  of  Ameri- 
)>!k!^  can  Methodism  were  incorporated  into  it 
before  the  close  of  the  first  half  century 
of  its  history ;  since  then  but  few  radical 
changes  have  been  made.  The  legislation 
of  the  church  has  sought  rather  to  modify, 
to  guard,  and  to  perfect  what  had  been  in- 
troduced than  to  essentially  alter  its  funda- 
mental structure.  At  the  close  of  that  pe- 
riod, Methodism  had  become  a  thoroughly 
arranged,  mutually  dependent,  and  mutually  supporting 
and  efficient  system,  each  part  contributing  to  sustain 
every  other  part ;  and  neither  could  say  to  the  other, 
*'  I  have  no  need  of  thee."  From  its  social  and  domestic 
weekly  class-meeting,  encouraging  and  aiding  its  mem- 
bers in  a  spiritual  life,  up  to  the  highest  legislative  and 
judicial  assembly,  the  quadrennial  General  Conference, 
supervising  the  interests  of  the  whole  church ;  from  the 
class-leader,  as  a  lay-pastor,  with  a  dozen  or  more  under 
his  spiritual  watch-care,  to  the  exhorter  and  local 
preacher,  to  the  circuit  or  stationed  preacher,  and  to 
the  presiding  elder  up  to  the  bishop,  the  general  itine- 
rant and  executive  officer  of  the  entire  church, —  the 


AMERICAN  METHODISM.  363 

whole  economy  of  Methodism  had  become  a  harmonious, 
well-arranged,  and  well-balanced  ecclesiastical  polity, 
and  actively  working  in  "  spreading  scriptural  holiness 
over  the  land." 

During  the  last  fifty  years,  Methodism  has  been 
chiefly  devoted,  in  addition  to  its  great  work  of  preach- 
ing Christ,  to  preserve  the  integrity  of  its  system,  to 
develop  and  mature  its  powers,  and  to  introduce  such 
collateral  agencies  as  would  cultivate  its  evangelical 
spirit,  and  increase  and  strengthen  its  social,  educa- 
tional, and  financial  position  and  usefulness. 

The  creation  of  a  delegated  General  Conference,  the 
the  first  of  which  assembled  in  New  York  in  1812,  was 
the  last  great  change  in  the  ecclesiastical  polity  of 
Methodism.  Until  then,  this  highest  judicatory  of  the 
church  had  been  composed  of  all  the  elders  in  the 
several  Annual  Conferences.  The  rapid  increase  in  the 
ministry  had  made  the  General  Conference  an  unwieldily 
deliberative  body  :  the  extended  domain  over  which  its 
members  were  spread  made  it  impossible  for  a  con- 
siderable number  of  them  to  attend  it  from  the  remoter 
parts  of  the  country.  Besides  the  great  expense  to 
those  who  did  attend,  it  involved  a  material  injury  to 
the  societies,  who  would  be  left  without  pastoral  care  in 
the  absence  of  so  many  preachers  for  several  successive 
weeks. 

In  adopting  the  representative  principle,  in  which 
each  Annual  Conference  would  have  its  delegates,  ^ro 
rata  to  the  number  of  its  members,  the  various  parts 
of  the  church  would  have  an  equal  voice  in  its  delibera- 
tions, and  the  law-making  body  would  then  be  most 
likely  to  be  composed  of  the  ablest  and  most  expe- 
rienced men  of  the  church.     Furthermore,  it  was  the 


364  AMERICAN  METHODISM. 

adoption  of  a  policy  consistent  with  the  mind  and  insti- 
tutions of  the  American  people.  The  General  Confer- 
ence of  1S08,  that  provided  for  its  future  sessions  by 
representation,  and  at  the  same  time  established  re- 
strictive regulations  prohibiting  the  newly  constituted 
Conference  from  removing  the  essential  landmarks  of 
Me£hodism,  showed  a  sagacity  that  has  been  rightly 
called  "true  ecclesiastical  statesmanship;"  exhibiting 
the  spirit  of  progress  demanded  by  the  exigences  of  the 
times,  steadied  by  a  healthy  and  wise  conservatism. 

In  tracing  the  history  of  Methodism  during  this  later 
period  which  we  are  now  considering,  we  naturally  in- 
quire whether  the  revivals  continued  which  had  im- 
parted to  it  such  life  and  growth  during  the  earlier. 
This  is  an  important  question  j  for  its  answer  will  de- 
termine whether  Methodism  has  preserved  its  spiritual 
vigor,  and  continued  to  exhibit  its  original  evidence 
that  it  is  of  God.  Nor  must  it  be  taken  for  granted 
that  an  affirmative  answer  will  be  given.  By  referring 
to  other  times,  we  shall  find  that  in  many  instances  re- 
vivals have  continued  only  for  limited  periods,  and  that 
the  greatest  in  this  country  previous  to  the  introduc- 
tion of  Methodism,  known  as  the  "great  awakening," 
in  the  days  of  Edwards,  lasted  only  for  a  few  years, 
and  left  the  churches  and  ministry  of  New  England, 
where  it  chiefly  prevailed,  in  a  degenerate  and  deplora- 
ble religious  state.  The  revivals  in  Methodism  have 
not  been  followed  by  such  results.  They  were  not 
a  specialty,  designed  to  arouse  the  attention  of  the  peo- 
ple to  a  new  sect,  and  for  a  limited  time  to  gather 
proselytes  to  its  communion,  and  then  to  cease  when  it 
had  become  established.  Dr.  Stevens  has  designated 
Methodism  as  "  a  revival  church  in  its  spirit."     We  add 


AMERICAN  METHODISM.  365 

to  this,  that  revivals  are  an  essential  part  of  its  working 
system.  They  began  with  its  origin,  and  instrumentally 
have  proved  a  chief  source  of  its  increase.  As  long  as 
it  preserves  its  original  mission  in  the  world,  revivals 
must  continue  to  make  an  important  part  of  Methodist 
history,  and  give  life  and  efficiency  to  ifs  agencies.  Re- 
vivals are  synonymous  with  demonstrative  Methodism. 
Its  spread  has  been  coextensive  with  the  prevalence  of 
these  "  seasons  of  refreshing." 

It  is  a  grateful  part  of  our  duty,  in  searching  and  re- 
cording the  events  of  Methodism  diuring  the  last  half 
century,  to  find  such  certain  evidence  that  revivals  have 
become  neither  unusual  nor  unpopular.  They  have 
been,  like  the  "  bow  of  promise,"  a  perpetual  sign  of  the 
divine  f\ivor,  or  like  a  "  pillar  of  cloud  or  of  fire,"  as- 
suring His  people  of  the  divine  presence.  Sometimes 
they  have  been  like  a  gentle  shower  from  a  single 
cloud ;  and  "  the  spirit  poured  from  on  high  "  has  limited 
its  gracious  influences  to  a  particular  locality,  and  a 
few  scores  or  hundreds  have  been  converted.  At  other 
times  they  have  proved  to  be  the  "  early  and  the  latter 
rain,"  watering  alike  all  parts  of  the  country,  and 
gathering  thousands  into  the  church. 

That  the  Methodist  Church  still  retains  its  revival 
spirit  unabated,  is  fully  proved  by  its  statistics.  More 
than  a  hundred  thousand  were  received  into  its  com- 
munion the  last  year,  —  the  fruit  of  revivals,  —  the 
largest  increase  of  any  year  but  one  in  the  whole 
period  of  its  history. 

"We  turn  next  to  inquire  how  far  Methodism  has 
maintained  its  activity  and  success  in  the  work  of 
church-extension.     In  a  former  chapter,  we  noticed  its 


366  AMERICAN  METHODISM. 

earlier  efforts  to  keep  up  with  the  rapidly-increasing 
new  settlements  of  the  country,  and  in  introducing 
itself  among  the  older  settlements.  Its  diligence  and 
enterprise  in  prosecuting  this  work  of  propagandism 
during  the  latter  have  not  been  less  successful  than  in 
the  former  period  of  its  history.  We  do  not  now  refer 
so  much  to  its  distinctive  missionary  organization  and 
efforts,  as  to  its  watchful  and  ready  disposition  to  enter 
every  open  door,  and  to  establish  itself  in  every  new 
field.  Its  itinerant  syslem,  inspired  with  an  evangelical 
spirit,  fitted  it  for  the  work  of  aggression ;  and  its  early 
success  in  propagating  Christianity  in  the  New  World, 
hardly  found  a  rival  in  any  other  denomination  of 
the  country.  But  it  was  a  work  never  to  be  finished. 
The  nation  was  continually  expanding ;  and  Methodism, 
to  maintain  its  honorable  position  as  the  pioneer  reli- 
gious sect  of  the  country,  must  expand  with  it.  It  has 
done  this. 

The  older  portions  of  the  land  were  becoming  densely 
populated ;  and,  to  meet  the  increasing  wants  of  these 
enlarged  communities,  Methodism  must  provide  the 
men,  and  furnish  the  religious  instruction,  that  they 
needed.  It  has  done  this  also.  The  inhabitants  of  the 
United  States  have  quadrupled  during  the  last  half 
century.  The  increase  of  Methodists  and  Methodist 
agencies  have  far  exceeded  this.  Fifty  years  ago,  there 
were  less  than  seven  hundred  travelling  preachers. 
Now  the  Methodist-Episcopal  Church  alone  has  more 
than  7ii?ie  times  that  number.  Then  the  number  of 
Methodists  in  the  nation  was  a  little  more  than  two 
hundred  thousand;  now  it  has  increased  nine  fold. 
Then  the  Methodist  chapels  did  not  exceed  five  hun- 
dred; most  of   them  were  in  the   larger  towns   and 


AMERICAN  METHODISM.  367 

cities;  and  they  were  generally  small  and  indifferent 
structures.  They  have  increased  twenty-fold  in  num- 
ber, and  probably  forty-fold  in  their  capacity  to  accom- 
modate the  people ;  and,  instead  of  being  only  in  the 
cities  and  towns,  they  are  scattered,  with  hardly  an  ex- 
ception, in  every  community,  from  the  Atlantic  to  the 
Pacific,  where  there  is  a  population  sufficient  to  furnish 
a  congregation. 

During  the  last  half  century  the  great  valley  of  the 
Mississippi  has  filled  up  with  people,  who  have  stretched 
on  the  line  of  emigration  to  the  sources  of  the  Missouri, 
and  have  taken  possession  of  the  plateaus  and  mining 
regions  of  the  interior  part  of  the  continent.  The 
Pacific  shores  have  been  settled  by  States  large  as  em- 
pires ;  and  Alabama,  Mississippi,  Florida,  and  Texas 
have  been  added  on  the  south.  The  number  of  States 
and  Territories  of  the  great  republic  have,  in  that  time, 
more  than  doubled.  Yet  the  pioneer  of  Methodism  has 
entered  all  these  new  regions  with  the  earliest  emi- 
grant, and  been  ready  to  organize  a  class  in  the  first 
log-cabin  that  was  built.  The  vast  circuits,  as  they  were 
then  formed,  embracing  each  a  whole  State,  have  been 
divided  and  subdivided  again  and  again,  until  their 
original  fields  have  become  the  domains  of  Conferences 
with  scores  or  hundreds  of  preachers ;  and  the  Method- 
ist-Episcopal Church  alone  has  now  more  than  sixty  Con- 
ferences, where,  in  1815,  it  had  only  sixteen. 

Within  these  fifty  years,  there  has  been  but  two  at- 
tempts of  any  importance  to  change  the  radical  feat- 
ures in  the  organization  of  Methodism.  All  questions 
of  controversy  that  have  arisen  among  American  Meth- 
odists  have  had  respect  to  church-government,  either 


368  AMERICAN  METHODISM. 

as  to  its  form  or  its  administration.  There  has  hardly 
been  the  first  word  of  dissent  among  them  in  regard  to 
doctrines,  and  but  little  respecting  the  application  of 
doctrines  to  religious  experience.  The  special  creed  of 
Methodism  has  been  "  a  free,  a  present,  and  a  full  salva- 
tion ; "  and  to  this  all  its  members  have  heartily  agreed. 
It  could  not  be  expected  that  there  would  be  such 
agreement  respecting  its  polity,  based  as  it  is  on  Chris- 
tian expediency,  —  a  polity  the  result  of  pure  eclecti- 
cism. Taking  this  into  the  account,  it  is  more  a  won- 
der to  us  that  so  little  disaffection  has  arisen  from  the 
"disciplinary"  arrangement  of  Methodism,  than  that 
there  has  been  as  much  as  there  has.  The  controversies 
that  have  arisen  have  originated  more  from  the  appar- 
ent antagonism  in  its  form  of  government  with  the 
popular  American  theory  of  civil  government,  than 
from  any  alleged  suffering  or  injustice  resulting  from 
it.  And,  however  Methodists  have  differed  in  regard  to 
the  advantages  or  disadvantages  to  result  from  any  pro- 
posed changes  in  the  Methodist  system,  they  have  not 
differed  in  their  opinion  that  it  was  such  an  one  as 
would  naturally  grow  out  of  the  circumstances  under 
which  Methodism  originated,  and  that  it  was  the  best 
to  have  been  adopted  in  the  beginning  of  its  history. 

The  first  subject  of  controversy,  affecting  the  govern- 
ment of  the  church,  was  regarding  the  sole  authority  of 
the  bishop  to  determine  the  appointments  of  the  preach- 
ers. This  power  had  always  been  vested  in  him  since 
the  organization  of  the  church  in  1784,  and  was  natu- 
rally given  to  him  at  that  time,  modelled  as  the  new 
church  was  mainly  after  the  Wcsleyan  pattern.  Wesley 
had  it  unlimitedly  respecting  all  the  affairs  of  his  socie- 
ties.    It  fell  into  his  hands  from  the  manner  in  which 


AMERICAN  METHODISM.  369 

these  societies  were  created.  His  system  was  built  after 
the  military  pattern,  and  said  to  every  itinerant,  "  Go  ; " 
and  he  went.  His  paternal  spirit,  his  superior  wisdom,  his 
disinterestedness,  and  the  confidence  of  his  ministers  in 
his  judgment  and  integrity,  led  them  all,  without  com- 
plaint or  reluctance,  to  obey  his  commands.  The  Amer- 
ican branch  of  Methodism,  for  nearly  twenty  years,  was 
virtually  under  his  direction,  through  his  "assistant;" 
and  precedent  doubtless  influenced  the  newly-organized 
church  to  confer  the  same  "  power  of  appointments  "  on 
the  bishops. 

This  power  is  an  anomaly  among  the  ecclesiastical 
arrangements  of  Protestantism;  and  only  because  it 
has  not  been  abused,  and  has  proved  such  an  effieient 
method  of  carrying  out  another  anomalous  arrange- 
ment,—  the  itinerancy,  —  would  it  have  been  supposed 
to  be  acceptable  or  practicable.  There  is,  indeed,  some- 
thing of  moral  sublimity  in  the  fact  that  six  thousand 
men  voluntarily  submit  the  direction  of  their  labors  to 
the  arbitrament  of  a  single  man,  and  that  his  word 
shall  determine  with  whom  and  where  they  shall  min- 
ister ;  and  that  a  million  of  Christians  also  cheerfully 
submit  to  him  to  decide,  without  their  dictation,  who 
shall  minister  unto  them  the  Word  of  Life.  Strange  as 
this  centralized  authority  may  appear  in  its  theory,  in 
practice  it  has  worked  with  great  efficiency,  and  to  the 
satisfaction  of  the  people. 

With  only  one  exception,  —  in  the  General  Conference 
of  1792,  —  no  attempt  was  made  to  modify  or  change 
this  "  power  of  appointments  "  until  the  General  Con- 
ference of  1812.  From  that  time  to  1828,  it  was  a  dis- 
turbing question  in  that  body.  It  was  proposed  that 
the  presiding  elders,  who  were  also  appointed  by  the 


370  AMERICAN  METHODISM. 

bishop,  and  by  whose  advice  the  appointments  of  the 
preachers  were  usually  made,  should  be  elected  by  their 
respective  Annual  Conferences,  and  should  constitute  a 
legal  counsel,  with  the  bishop,  in  making  the  appoint- 
ments of  the  preachers.  Probably  no  subject  relating 
to  the  polity  of  Methodism  ever  received  more  attention, 
and  elicited  more  earnest  and  able  disputation,  than  this 
did.  Many  of  the  strongest  men  of  the  church  were 
honestly  and  zealously  committed  for  or  against  the  pro- 
posed change.  The  General  Conference,  for  three  suc- 
cessive sessions,  were  nearly  equally  divided  respecting 
it.  In  1820,  quite  a  majority  voted  for  the  new  measure  ; 
and  the  vote  only  ftiiled  of  being  consummated  by  the 
known  opposition  to  it  of  the  senior  bishop,  McKendree, 
and  of  the  newly-elected  bishop,  Soule.  It  was  then 
voted  to  defer  its  application  for  four  years.  In  1824, 
it  was  further  deferred  until  1828,  and  was  never  again 
revived. 

We  do  not  propose  to  determine  which  side  of  this 
disputed  question  had  the  best  argument.  It  was  well 
that  the  subject  was  so  thoroughly  discussed.  Many  of 
those  who  advocated  the  change,  in  later  years  of  their 
lives  were  led  to  adopt  different  opinions  respecting  it 
from  those  which  they  formerly  held.  They  had  at  the 
time  the  popular  side ;  and  their  chief  arguments  were 
that  it  was  but  just  and  proper  that  those  who  sub- 
mitted tliemselves  in  their  appointments  to  the  disposal 
of  others  should  have  a  voice  in  choosing  the  appointing 
authority,  and  that  it  was  American. 

What  would  have  been  the  effect  on  the  church, 
whether  to  benefit  or  to  injure,  had  the  proposed  meas- 
ure been  consummated,  it  is  impossible  now  to  decide. 
The  authority  remains  where  it  was  from  the  beginning, 


AMERICAN  METHODISM.  371 

— with  the  bishops  ;  but  other  changes  have  taken  place 
that  affect  the  appointments  of  the  preachers,  that  are 
not  laid  down  in  the  statute  book.  In  former  times,  what 
was  said  respecting  the  future  appointee  of  any  circuit 
or  station  was  to  the  bishop  or  presiding  elder.  In  later 
times,  the  arrangement  is  rather  with  the  preacher  him- 
self The  negotiations  are  so  complete  and  timely,  often 
months  before  the  Conference,  and  before  he  is  to  enter 
upon  the  duties  of  his  new  field,  that  the  work  of  the 
bishop  is  made  exceedingly  easy,  by  simply  giving  his 
sanction,  and  perfecting  the  previous  arrangements.  We 
do  not  say  that  this  unwritten  law  is  not  a  good  one. 
'•  Coming  events  cast  their  shadows  before."  Perhaps 
this  practice,  now  so  common,  that  is  without  the  author- 
ity of  statute,  is  only  the  forerunner  of  what  will  soon 
be  done  by  the  sanction  of  law. 

Had  the  presiding  elder  been  made  elective,  it  is  not 
unlikely  that  it  would  have  popularized  his  office.  In 
the  day  when  this  controversy  transpired,  presiding 
elders  were  the  most  talented  and  influential  ministers 
of  the  church.  The  times  of  their  visits  to  the  several 
circuits  of  their  districts  were  hailed  as  religious  holi- 
days. The  quarterly  meetings  were  made  great  festi- 
vals, and  the  "  elder's  sermon  "  anticipated  as  a  "  feast 
of  fat  things."  The  experience  and  talents  of  these  sub- 
ordinate bishops  naturally  made  them  the  umpires  to 
whom  all  church  questions  of  dispute  were  referred  with 
confidence  :  they  were  a  "power"  in  the  churches.  No 
one  presumed  to  doubt  the  necessity  of  the  presiding 
elder's  office  to  the  existence  of  the  itinerancy,  or,  per- 
haps, to  the  existence  of  Methodism  itself  How  far 
this  state  of  things  might  have  been  encouraged  and 
perpetuated,  and  the  office  and  officer  have  been  popu- 


372  AMERICAN  METHODISM. 

larized  by  making  him  elective  by  his  brethren,  it  is  im- 
possible for  us  to  say. 

From  1820  to  1830,  American  Methodism  was  dis- 
turbed, and  its  integrity  threatened,  by  what  was  called 
the  "  radical  controversy."  The  matter  in  dispute  had 
respect  to  the  introduction  of  laymen  into  the  higher 
councils  of  the  church.  These  councils,  embracing  the 
Annual  and  General  Conferences,  had  always  been  cler- 
ical. It  was  proposed  that  an  equal  number  of  repre- 
vsentative  laymen  be  introduced  into  them.  The  contro- 
versy to  which  we  have  before  referred  was  between 
the  ministers  only.  This  one  was  chiefly  between  min- 
isters and  laymen,  rendering  it  more  difficult  to  conduct 
it  with  moderation,  and  more  liable  to  be  mingled  with 
asperities  and  personalities ;  because  mostly  prosecuted 
outside  of  any  regular  deliberative  body.  Unhappily, 
these  characteristics  mingled  largely  in  this  dispute. 

That  the  government  of  the  Methodist  church  was 
controlled  by  the  ministry,  was  a  necessary  result  of  the 
manner  in  which  Methodism  originated  and  progressed. 
Dr.  Stevens,  in  his  "  Centenary  of  Methodism,"  justly  re- 
marks, "  Its  early  preachers  went  forth,  not  at  the  call 
of  the  people,  but  to  call  the  people.  A  small  body  of 
ecclesiastics,  they  travelled  the  land,  preaching  and  form- 
ing societies,  on  circuits  hundreds  of  miles  long.  These 
societies  were  usually  feeble,  individually  :  they  were 
composed  mostly  of  poor,  dispersed,  and  unlettered  peo- 
ple ;  and  the  preachers  were  compelled  to  have  the 
jdmost  exclusive  management  of  their  scattered,  un- 
trained churches.  It  was  necessary  for  the  itinerants  to 
meet  periodically,  to  revise  and  re-arrange  their  labors ; 
these  periodical  assemblies  were  called  by  the  unpreten- 


AMERICAN  METHODISM.  373 

tious  name  of  Conferences  :  it  would  have  been  impos- 
sible to  have  gathered  in  their  sessions  any  satisfactory 
representation  of  the  societies.  The  Conferences  grew 
into  the  supreme  legislature  and  judiciary  of  the  church, 
and  thus  came  to  pass,  at  last,  the  startling  anomaly  of 
the  largest  religious  body  in  the  republic,  —  a  body,  too, 
entirely  pervaded  by  the  republican  sentiments  of  the 
country,  yet  controlled  exclusively,  in  at  least  its  higher 
assemblies,  by  its  clergy." 

In  the  organization  of  the  Conference,  the  American 
church  followed  the  model  of  the  English,  and  no  oppo- 
sition or  disaffection  on  the  part  of  the  laity  was  shown 
towards  the  arrangement  for  nearly  fifty  years,  and  until 
just  before  the  General  Conference  of  1820.  The  advo- 
cates of  the  new  movement  were  found  mostly  within 
the  bounds  of  a  few  central  Conferences,  with  their 
headquarters  at  Baltimore.  They  took  the  pretentious 
name  of  '•'  Reformers,"  and  began  their  work  by  issuing 
first  a  paper  at  Trenton,  N.  J.,  and  a  few  years  later 
another  in  Baltimore ;  in  both  of  which  they  assailed 
with  considerable  bitterness  the  institutions  and  author- 
ities of  the  Methodist-Episcopal  Church.  A  few  promi- 
nent ministers  took  sides  with  the  discontented.  Many 
of  the  disaffected  were  arraigned  by  ecclesiastical  author- 
ity, tried,  and  expelled  the  church.  They  organized  a 
society,  —  "  The  Associated  Methodist  Reformers ; "  held 
their  conventions ;  and  memorialized  the  General  Con- 
ference in  1828.  The  merits  of  their  petition  were 
fully  discussed,  and  the  requests  of  the  memorialists 
for  lay  representation  denied.  The  zeal  and  temper  that 
had  characterized  the  movement  were  too  great  for  its 
authors  to  submit  quietly  to  the  denial  of  their  petitions, 
and  they  organized  anew  church, — the  Methodist  Protr 
estant  Church. 


374  AMERICAN  METHODISM. 

The  question  of  "  lay  delegation  "  in  the  Methodist- 
Episcopal  Church  remained  undisturbed  for  many  3^ears. 
The  bitter  feeling  that  had  shown  itself  so  violently  in 
the  personalities  of  the  past  controversy,  had  doubtless 
contributed  to  the  failure  of  the  "  Reformers  "  in  secur- 
ing the  changes  that  they  desired  -,  and  the  church  gen- 
erally were  glad  of  rest  from  the  strife,  and  devoted  its 
attention  and  labors  to  building  up,  rather  than  to  tearing 
down,  the  sacred  edifice  that  the  ftithers  had  reared. 
There  has  continued  to  prevail  to  a  greater  or  less  ex- 
tent, however,  an  opinion  that  the  time  would  come 
when  the  laity  could  be  advantageously  introduced  into 
the  chief  councils  of  the  church.  No  formal  attempt 
was  again  made  to  effect  this  change,  until  the  General 
Conference  of  1852.  Then  a  few  memorialists,  from 
different  parts  of  the  country,  petitioned  that  body  to 
provide  for  it.  At  the  next  Conference,  in  1856,  these 
memorials  increased  in  their  number,  but  the  Conference 
decided  that  it  was  inexpedient  to  make  the  change. 
At  the  next  Conference,  in  1860,  the  number  of  peti- 
tioners had  very  largely  increased ;  and  the  Conference 
declared  that  it  was  ready  to  introduce  lay  representa- 
tion when  it  was  clearly  ascertained  that  the  church 
generally  desired  it,  and  referred  the  matter  to  a  popu- 
lar vote  throughout  the  church.  A  decided  majority 
voted  against  it.  The  matter  was  ao;ain  ur^red  on  the 
General  Conference  of  1864,  and  was  kindly  entertained ; 
but  nothing  was  officially  done  to  provide  for  lay  dele- 
gation. 

Tliere  is,  no  doubt,  an  increasing  sentiment  among  the 
Methodist  people,  favorable  to  the  introduction  of  the 
laity  as  a  corporate  part  of  the  General  Conference: 
those  who  honestly  doubt  the  expediency  of  such  a 


AMERICAN  METHODISM.  375 

change  are  comparatively  mild  in  their  opposition  to  it 
In  fact,  the  opposition  arises  less  from  a  disposition  to 
retain  exclusive  power  in  the  hands  of  the  clergy  than 
the  supposed  impracticability  of  any  plan  to  confer  it  in 
part  on  the  laity.  That  some  method  will  be  adopted, 
and  at  no  distant  time,  when  the  popular  reproach  will 
be  taken  away,  that  the  laymen  of  the  Methodist-Epis- 
copal Church  have  no  voice  in  making  the  laws  that 
govern  them ;  and  when  the  laity  will  be  made  to  feel  a 
greater  responsibility  to  support,  and  an  increased  inter- 
est in,  the  institutions  of  the  church,  because  they  have 
with  the  ministry  a  joint  authority  in  making  its  laws, 
— there  can  be  but  little  doubt;  and,  notwithstanding  the 
supposed  impracticability  of  the  thing,  by  those  who 
oppose  it,  it  will  soon  appear  that  "  where  there  is  a  will 
there  is  a  way." 

While  Methodism  has  proved  its  claim  to  be  called  an 
earnest  and  spiritual  religion,  by  the  revivals  that  have 
always  accompanied  it ;  and  shown  its  title  to  the  credit 
of  being  a  successful  and  active  organization  for  evan- 
gelization, by  its  rapid  diffusion ;  and  also  has  carefully 
guarded  with  a  watchful,  if  not  too  conservative,  eye 
against  any  changes  in  its  policy  that  might  impair  its 
efficiency,  —  it  has  been  steadily  multiplying  its  expo- 
nents of  material  prosperity;  it  has  rapidly  increased 
the  number,  and  improved  the  quality,  of  its  church  edi- 
fices. This  may  be  regarded  as  a  legitimate  proof  of 
its  success,  and  of  its  extending  influence  in  the  land. 

Fifty  years  ago  its  humble  "  chapels,"  as  they  were 
called,  were  very  few  in  number,  and  mostly  located 
in  the  larger  towns  or  cities.  The  itinerant  was  more 
accustomed  to  preach  standing  behind  a  chair,  in  some 
private  dwelling,  or  from  the  platform  of  the  teach- 


376  AMERICAN  METHODISM. 

er's  desk,  in  a  country  school-house,  than  from  behind 
a  cushioned  pulpit  in  a  church :  it  was  necessary  that 
he  should  do  this,  or  not  preach  at  all.  The  members 
of  the  Methodist  Church  were  thinly  scattered  over  a 
wide  extent  of  country,  and  were  generally  poor  and 
unable  to  build  churches :  they  made  churches  of  their 
houses.  The  few  chapels  that  had  been  built  were  small, 
and  usually  without  any  architectural  beauty.  Method- 
ism by  its  rule,  "  Let  all  our  churches  be  built  neat  and 
plain,"  had  rather  discouraged  than  cherished  any  at- 
tempt to  build  spacious  or  beautiful  edifices.  The  rule 
was  convenient  for  the  general  poverty  of  its  mem- 
bers. The  spirit  that  was  shown  in  respect  to  dress 
applied  also  to  the  "chapels:"  they  were  rather ." drab- 
bish,"  and  their  exceeding  plainness  was  commonly  called 
a  proof  of  virtue  and  humility. 

As  Methodism  improved  in  its  social  position,  in  its 
wealth,  and  in  culture,  it  also  improved  in  its  taste,  and 
the  liberality  it  evinced  in  the  style  of  its  church  edi- 
fices and  in  the  rapid  multiplication  of  their  number. 
The  Methodist>Episcopal  Church  has  built  during  the 
last  fifty  years,  on  an  average,  two  new  churches  in 
every  three  days.  The  value  of  its  churches  has  in- 
creased in  this  period  not  less  than  fifty-fold. 

This  great  improvement  in  church  building  ought  to 
be  estimated,  chieily,  from  its  utilitarian  ends.  The  prac- 
tical character  of  Methodism  will  always  first  regard  it 
in  this  light,  and  will  ask  how  far  the  improvement 
gives  better  accommodations  to  the  people  in  worship- 
ping God  ;  how  it  makes  the  churches  more  accessible 
and  attractive,  and  their  appliances  for  religious  pur- 
poses more  convenient.  These,  the  first  considerations 
in  order  decide  on  the  location  and  quality  of  churches, 


AMERICAN  METHODISM.  377 

are  generally  the  chief  ones  that  now  determine  the 
character  of  Methodist  church  edifices.  But  churches 
have  a  moral  influence  on  their  occupants.  They  in- 
crease or  diminish  self-respect,  good  taste,  and  order,  as 
they  possess,  or  are  wanting  in,  architectural  attractive- 
ness. The  converse  of  this  is  also  true ;  and,  as  the  taste 
and  liberality  of  communities  improve,  they  will  indi- 
cate it  by  the  improved  style  and  beauty  of  their 
churches.  Judged  by  this  rule,  there  has  been  great 
advance  in  the  good  taste  of  Methodists.  Instead  of  the 
ordinary,  uninviting  structures  of  former  days,  contrast- 
ing unfavorably  with  the  churches  of  other  denomina- 
tions, they  now  compare,  without  disparagement,  with 
the  average  of  those  churches,  and  far  exceed  them  in 
their  number. 

There  may,  however,  be  a  danger  to  Methodism  from 
a  lavish  extreme  in  costly  churches,  —  in  making  them 
inaccessible  to  the  humble,  and  in  creating  a  spirit  of 
caste  among  the  worshippers.  Methodism  should  never 
forget  that  its  mission  has  been  to  the  common  people  ; 
and  that,  while  it  provides  tasteful,  commodious  edifices 
for  their  convenience,  and  in  which  the  masses  may  feel 
at  home,  if  it  attempts  to,  or  incidentally  shall,  sup- 
plant the  poor  by  its  costly  and  luxurious  churches,  or 
by  the  expensiveness  of  their  support  shall  make  their 
gorgeous  temples  inhospitable  to  the  humble,  or  by  the 
high  tax  on  pews  make  it  impossible  for  only  the  rich 
to  enter  them,  the  glory  of  Methodism  will  depart, 
and  another  Wesley  or  Asbury  will  be  required  to  come 
forth,  and  preach  "  good  tidings  to  the  poor."  Meth- 
odists, in  building  churches,  should  follow  the  mean  be- 
tween stinginess  and  extravagance,  between  baseness 
and  pride,  and,  while  they  provide  generously  and  taste- 


378  AMERICAN  METHODISM. 

fully  a  church  to  worship  in,  should  carefully  avoid 
building  churches  to  be  worshipped. 

During  the  period  of  which  we  now  write,  Methodism 
has  vastly  improved  its  financial  policy  for  the  support 
of  its  ministers.  We  have  incidentally  referred  to  this 
in  a  former  chapter ;  but  it  should  be  alluded  to  here  in 
order  to  give  a  complete  view  of  Methodistic  progress 
in  this  period.  For  many  years  the  church  suffered  from 
the  erroneous  sentiment,  that  its  ministers  were  to  be 
supported  by  charity,  and  not  from  a  fair  compensation 
for  their  services.  For  this  the  people  were  hardly  in 
fault,  for  they  were  taught  it  by  the  ministers  them- 
selves. What  made  the  matter  worse,  they  were,  indi- 
rectly at  least,  taught  that  charity  required  but  little ; 
and  they  obeyed  their  teachers.  The  evils  resulting 
from  this  became  alarmingly  great,  and  many  of  the 
best  ministers  of  the  church  were  compelled  to  locate. 
The  depleted  ranks  of  the  itinerants  required  that  a 
change  of  policy  should  be  made  in  respect  to  ministe- 
rial support ;  and  from  sixty-four  dollars  a  year,  —  the 
amount  designated  as  a  preacher's  allowance  annually  — 
the  sum  was  first  raised  to  eighty  dollars,  and,  in  1816, 
it  was  increased  to  one  hundred  dollars.  Rarely  did  the 
preacher,  in  early  times,  receive  his  full  disciplinary 
allowance  ;  but  soon  this  began  to  be  more  promptly 
and  full}^  paid.  Then  there  came  a  further  provision 
for  his  wants,  in  the  name  of  "table  expenses;"  and  still 
further,  for  "  house  rent ;  "  and  then,  next,  for  "  travel- 
ling expenses  and  fuel."  His  wife  and  children  also  be- 
came unconditional  claimants  for  their  "  allowance." 
Then  came  the  building  of  parsonages,  and  furnishing 
them.     And  last  of  all,  within  a  few  years,  the  church 


AMERICAN  METHODISM.  379 

has  adopted  the  rational  and  Hberal  policy  of  estimat- 
ing, in  a  reasonable  sum,  the  "  salary  "  of  the  preacher, — 
a  salary  ordinarily  sufficient  to  provide  him  a  comforta- 
ble living.  The  superannuated  preachers  and  their 
widows  were  not  forgotten  in  this  improving  financial 
progress.  Annual  collections  were  ordered  in  their  be- 
half; and  the  worn-out  itinerant  began  to  receive  some- 
thing more  becoming  his  claims,  to  meet  the  necessities 
of  his  enfeebled  life. 

This  great  advance,  beyond  former  years,  in  the  sup- 
port of  the  ministry  is  partly  owing,  doubtless,  to  the 
increased  wealth  of  the  church.  But  it  is  to  be  attrib- 
uted more  to  the  improved  views  of  the  people  respect- 
ing the  claims  of  the  ministry  to  receive  it.  In  flict, 
there  is  no  lesson  that  Methodism  has  shown  itself  more 
apt  and  willing  to  learn,  and  to  apply  in  practice,  than 
that  "  the  liberal  heart  deserveth  liberal  things,  and  by 
liberal  things  it  shall  stand." 

An  interesting  phase  of  Methodism,  for  many  years 
past,  has  been  the  fraternal  relations  reciprocally  culti- 
vated between  the  Methodist-Episcopal  Church  in  the 
United  States,  and  the  Wesleyan  Methodists  in  Eng- 
land. While  the  followers  of  Wesley  have  always  been 
disposed  to  exhibit  to  all  denominations  of  Christians 
a  cheerful  catholic  spirit,  and  to  say  to  such,  "  If  thy 
heart  be  as  my  heart,  give  me  thy  hand,"  it  was  pecu- 
liarly fitting  that  these  two  bodies  —  the  principal  repre- 
sentatives of  the  followers  of  Wesley  on  both  sides  of 
the  Atlantic,  and  so  nearly  one  in  government,  doc- 
trine, and  spirit — should  cherish  for  each  other  a  strong 
denominational  affection.  The  members  of  the  Wes- 
leyan body  from  England  and  Ireland,  and  some  of  its 


380  AMERICAN  METHODISM. 

ministers,  emigrating  to  this  country,  united  with  the 
American  church  ;  both  EngUsh  and  American  Method- 
ism, in  their  missionary  work,  began  to  cultivate  the 
same  or  adjacent  fields.  They  were  the  same  in  all 
that  constituted  one  church,  —  in  character  and  design. 
It  was  therefore  natural,  by  the  attraction  of  affinit}-,  that 
they  should  establish  between  themselves  those  mutual 
interchanges  of  Christian  greetings  that  would  encour- 
age and  cheer  each  other  in  a  common  service.  In 
1820,  the  General  Conference  of  the  Methodist-Epis- 
copal Church  delegated  the  Rev.  Dr.  Emorj^  to  repre- 
sent it  at  a  subsequent  session  of  the  Wesleyan  Con- 
ference. At  the  following  General  Conference,  Rev. 
Richard  Reese,  accompanied  by  Rev.  John  Hannah, 
from  the  Wesleyans,  came  as  responding  delegates  to 
this  country.  With  scarcely  an  exception,  this  inter- 
change of  reciprocal  Christian  affection  has  been  con- 
tinued every  four  years,  and  has  contributed  to 
strengthen  the  joint  influence  of  Methodism,  both  Eng- 
lish and  American,  throughout  the  world. 

The  history  of  Methodism  has  always  disclosed  this 
remarkable  fact,  that,  whenever  a  man  of  peculiar  gifts 
was  necessary  for  its  success  and  development,  the  right 
man  always  appeared  in  his  place  to  meet  the  emer- 
gency. There  were  some  general  qualifications  for  every 
Methodist  preacher.  He  must  have  an  undoubted  re- 
ligious experience,  and  a  certain  persuasion  that  he  was 
called  to  preach  the  gospel ;  he  must  be  conscientiously 
attached  to  Methodist  usages,  as  the  itinerancy,  and 
the  general  supervisional  policy  of  the  church ;  he 
must  have  a  firm  belief  in  the  truth  of  the  peculiar 
doctrines  of  Methodism,  and  be  ready  to  devote  himself 


AMERICAN  METHODISM.  381 

to  work  or  to  suffer  in  an  itinerant  life,  —  these  were 
common  requisites  for  every  preacher.  But,  beyond 
these,  there  were  others,  arising  from  the  peculiar 
character  of  certain  communities,  or  from  some  new 
interest  of  the  growing  church,  that  required  a  man  of 
special  endowment  to  do  a  particular  work.  Our  atten- 
tion is  constantly  arrested,  in  the  study  of  Methodism, 
by  the  apparently  strange,  but  certainly  opportune, 
appearance  of  such  men  at  the  right  time ;  and  not  less 
so  in  the  latter  than  in  the  former  half-century  of 
Methodist  history. 

The  habits  and  pioneer  life  of  the  Western  popula- 
tion required  an  earnest,  athletic,  and  resolute  nature 
in  the  itinerants,  to  subdue  the  sturdy  emigrants,  and 
break,  rather  than  mould,  them  to  the  pattern  of  the 
cross.  Such  men  appeared  in  James  Axley  and  Peter 
Cartwright,  in  Jesse  Walker  and  James  B.  Finley. 
The  ardent  temper  of  the  Southern  mind  required  to 
be  controlled  by  the  influence  of  spirits  like  that  of 
William  Capers,  or  Hope  Hull,  or  William  Winans.  The 
New-England  population,  with  its  Calvinistic  creed,  and 
a  nature  kindred  to  its  stern  climate,  required  the  pa- 
tient, steady,  and  imperturbable  qualities  of  George 
Pickering  or  Enoch  Mudge,  of  Epaphras  Kibby  or 
David  Kilburn,  or  of  the  prompt,  facetious  Billy  Hib- 
bard.  Generally,  then,  the  "right  man  was  found  in 
the  right  place." 

Methodism,  as  a  system,  is  a  combination  of  practical 
expedients  to  teach  and  to  save  men.  Preaching  is  its 
usual  method ;  but  it  employs,  in  addition  to  this,  every 
consistent  agency  to  accomplish  its  end.  It  is  inventive 
as  well  as  practical.  From  its  origin,  Methodism  found 
the  press  an  efficient  instrument  to  aid  its  designs;  in 


382  AMERICAN  METHODISM, 

later  years,  a  very  important  one.  It  has  been  vigor- 
ously engaged  in  circulating  tracts,  books,  and  periodi- 
cals, to  defend  its  doctrines  and  polity,  or  to  educate  the 
popular  mind  in  the  evangelical  truths  of  the  gospel. 
It  has  always  found  men  enough,  and  men  who  were 
qualified,  in  its  itinerant  ranks,  who  could  use  the  press 
in  this  designated  mission.  The  importance  of  a  specific 
organization  for  missionary  efforts  began  to  be  mani- 
fest as  the  church  became  established ;  and  there  were 
found  men,  who,  seeing  the  need  of  such  an  organiza- 
tion, had  the  genius  to  devise  the  plan,  and  courage 
to  put  it  in  execution,  out  of  which  came  the  grand 
missionary  scheme  of  the  Methodist-Episcopal  Church. 
When  men  were  needed  for  the  inauguration  of  mis- 
sions to  the  Indians,  there  was  ready  for  the  work  a 
Case  or  a  Finley,  to  meet  the  demand.  When,  a  few 
years  later,  there  w^ere  found  here  many  emigrants  from 
the  land  of  Luther,  as  sheep  without  a  shepherd,  a 
Nast  and  a  Jacoby  were  providentially  raised  up  to  lead 
in  establishing  missions  among  the  Germans  of  the 
States,  or  in  the  "Fatherland."  For  many  years  the 
church,  intently  engaged  in  direct  evangelical  labors, 
failed  to  comprehend  the  importance  of  general  educa- 
tion, and  had  not  an  institution  of  learning,  of  high 
grade,  under  its  immediate  patronage.  The  importance 
of  such  institutions  was  hardly  felt.  But  Providence 
gave  the  church  a  Fisk,  a  Ruter,  an  Olin,  and  others, 
like  them,  qualified  to  advocate  the  value  of  general 
learning  to  denominational  success,  and  to  direct  in  the 
establishment  of  seminaries  and  colleges  under  the  con- 
trol of  the  church. 

Some  of  these  men  for  the  times  had  great  versa- 
tility of  talent.     They  were  mighty  men  in  the  pulpit, 


AMERICAN  METHODISM.  383 

but  they  also  comprehended  the  theory  and  the  practi- 
cal ends  of  the  new  movements  that  the  exigencies  of 
Methodism  required.  The  history  of  this  period  of  the 
church  is  mostly  the  application  and  the  results  of 
this  talent  applied  to  the  various  objects  requiring  it. 
There  were  many  such  men ;  and  Methodism  seemed 
well  adapted  to  make  them.  It  does  not  come  within 
our  plan  to  give  narratives  of  them,  but  one  of  them 
deserves  a  special  notice.  His  life  and  labors  were  iden- 
tical with  the  principal  developments  of  Methodism  for 
the  first  half  of  the  present  century.  Taken  all  in  all 
he  had  not,  probably,  a  superior  in  the  church  during 
that  time.  The  name  of  Nathan  Bangs  can  never  perish 
where  Methodism  is  known.  He  began  his  service 
as  one  of  the  first  missionaries  in  Upper  Canada,  and 
passed  through  nearly  every  grade  of  trust  and  duty 
to  which  the  church  could  assign  him,  —  as  a  stationed 
preacher  and  presiding  elder,  as  agent  of  its  Book  Es- 
tablishment and  editor  of  its  principal  periodicals,  as 
one  of  the  founders  and  the  chief  secretary  of  its  mis- 
sionary society,  and  president  of  its  largest  university, 
and  as  the  official  historian  of  the  denomination.  He 
filled  every  office,  and  performed  every  duty,  to  which 
he  was  called,  with  honor  to  himself,  and  to  the  satis- 
faction and  credit  of  the  church.  It  is  because  Methodism 
has  been  so  highly  favored  with  a  class  of  men  like  Na- 
than Bangs  that  its  history  has  been  so  eventful,  and 
that  its  present  position  in  the  land  is  so  honorable. 

If  Methodism,  by  the  divine  favor,  may  attribute  its 
prosperity  to  the  quality  and  the  opportune  advent  of 
its  leading  ministers,  it  may  also  do  it,  in  an  eminent 
sense,  from  the  wise  and  fortunate  choice  it  has  made 
in  the  selection  of  its  bishops.   These  men,  of  all  others, 


384  AMERICAN  METHODISM. 

should  be  the  ablest  and  best  men  in  the  church. 
The  extent  and  authority  of  their  supervision  of  all 
church  affairs ;  the  work  that  appertains  to  their  office 
of  presiding  in  the  Conferences,  of  determining  the 
appointments  of  the  preachers,  of  the  superintend- 
ence of  all  the  missions,  of  deciding  questions  of  law, 
and  of  giving  direction  generally  to  the  various  agen- 
cies of  the  church,  —  require  that  they  should  possess 
every  noble  gift  for  the  functions  of  their  office.  How 
kindly  and  graciously  God  has  dealt  with  his  people  in 
directing  the  lot  in  their  election  !  The  introduction  of 
only  one  man 'into  the  office  of  bishop,  who  sought  his 
own  and  not  the  welfare  of  the  church;  of  one  ambitious, 
incapable,  or  domineering  mind,  —  might  have  seriously 
deranged,  if  it  did  not  destroy,  the  harmony  of  the  ec- 
clesiastical system  of  Methodism; — a  system  without  a 
parallel  for  its  efficiency,  if  administered  by  godly,  wise, 
and  disinterested  superintendents,  but  that  could  have 
been  made  the  most  subversive  of  justice  and  order,  if 
directed  or  controlled  by  a  wanton  and  an  unequal  hand. 

How  often  has  it  been  said  that  "  the  Lord  made  As- 
bury  the  bishop  for  the  inftmcy  and  childhood  of  Meth- 
odism"! His  intervention  has  not  been  less  manifest  in 
the  appointments  of  Asbury's  successors.  Of  him  and 
his  compeer,  McKendree,  we  have  already  written.  It 
is  not  proper  that  we  should  say  much  of  the  bishops 
now  living;  but  it  is  not  improper  to  say  that  they  are 
constantly  proving  to  the  church  how  wisely  it  has  con- 
ferred on  them  the  responsible  duties  of  the  episcopal 
office.     Of  the  dead  we  can  write  more  freely. 

In  181G,  Enoch  George  and  Robert  R.  Roberts  wxre 
elected  bishops.  Bishop  George  was  a  representative 
man  of  Methodism  in  his  day.     He  had  very  good  nat- 


AMERICAN  METHODISM.  385 

ural  endowments,  that  supplied  in  part  his  want  of  cul- 
ture. He  was  thoroughly  possessed  of  the  Methodist 
spirit  in  his  religious  experience  and  in  zeal.  That 
which  made  him  eminently  fit  for  a  leader  and  an  ex- 
ample to  the  ministry,  was  his  extraordinary  gifts  as  a 
preacher.  Powerful  preachers  were  the  great  want  of 
the  church  at  that  time.  One  of  the  judges  of  the 
Supreme  Court  of  the  United  States  said  of  Bishop 
George's  power  in  the  pulpit,  "  His  eloquence  was  abso- 
lutely irresistible."  He  had,  too,  a  warm  heart  and  great 
sympathy  for  the  preachers.  This  was  greatly  needed. 
Bishop  Asbury,  for  whom  all  the  preachers  had  the  af- 
fection and  faith  that  a  child  feels  for  a  father,  had  just 
died;  and  nothing  was  more  required  than  a  bishop  in 
whom  every  one  could  confide  as  they  had  in  their  de- 
parted father.     They  found  one  in  Bishop  George. 

Bishop  Roberts  was  another  model  primitive  Method- 
ist bishop.  His  ability  as  a  preacher  was  less  than 
that  of  his  associate.  He  had,  naturally,  excessive 
modesty  and  diffidence ;  but  his  Christian  grace  enabled 
him  so  to  conquer  this,  as  to  be  at  ease  in  whatever  sta- 
tion his  duty  called  him.  In  this  he  was  a  noble  pattern 
for  his  brethren.  Bishop  Morris  describes  him  as  pos- 
sessing "  the  gracefulness  of  a  finished  gentleman,  with 
the  simplicity  of  a  plain  Christian  farmer ; "  as  one  "who 
could  feel  alike  at  home  in  the  pulpit  of  an  eastern 
city,  and  in  the  open  stand  of  a  western  camp-meet- 
ing ;  in  the  chair  of  a  General  Conference,  deciding 
questions  of  order,  and  in  an  Indian's  camp,  talking 
about  Jesus  and  heaven ; "  that  "  no  one  ever  per- 
formed the  various  and  responsible  duties  of  the  epis- 
copal office  with  more  judgment  and  less  censure  than 
Bishop  Roberts." 


386  AMERICAN  METHODISM. 

Joshua  Soule  and  Elijah  Hedding  were  elected  bish- 
ops in  1824.  They  were  both  of  them  New-England 
men  in  their  origin,  but  in  many  respects  they  were 
quite  unlike.  Bishop  Soule  was  stately  and  apparently 
reserved  in  society.  Bishop  Hedding  had  an  easy  dig- 
nity, but  was  familiar  in  his  associations  with  his  breth- 
ren. They  came  into  office  in  a  stormy  time,  —  a 
time  that  was  threatening  to  change  some  of  the  funda- 
mental features  of  the  economy  of  the  church.  Bishop 
Soule  w\as  a  conservative;  Bishop  Hedding  w^as  a  pro- 
gressive. A  conservative  was  needed  then.  The  peril 
of  the  church  was  rather  from  premature  changes,  than 
from  its  strong  adhesion  to  the  old  landmarks.  The 
tenacity  of  Bishop  Soule  probably  saved  the  church 
from  an  unwise  radical  change  in  its  polity.  He  always 
gave  evidence  of  his  conservatism.  He  was  the  author 
of  the  "  restrictive  rules,"  —  the  real  constitution  of  the 
church.  Though  naturally  made  to  be  the  leader  of  a 
High-Church  party,  he  was  eminently  useful,  and  his 
special  gifts  were  such  as  the  times  required.  He  re- 
mained true  to  his  antecedents  to  the  last,  and,  in  1844, 
went  with  the  Methodist  Church  South. 

Bishop  Hedding  was  not  so  popular  a  preacher  as 
Bishop  Sovde.  He  was  noted,  however,  as  the  best  ex- 
pounder of  ecclesiastical  law,  probably,  that  the  church 
has  ever  produced.  Methodist  law  was  then  more  in 
precedent  than  in  statute.  Some  one  was  needed  in  the 
episcopal  office  whose  ability  and  influence  would  give 
official  interpretation  and  an  improved  form  to  the  stat- 
ute. Bishop  Clark  says  of  him,  "  When  he  entered  the 
episcopal  office,  Methodist  jurisprudence  was  in  its  in- 
choate condition.  No  one  has  done  more  to  develop 
and  mature  it  than  Bishop  Hedding.    The  soundness  of 


AMERICAN  METHODISM.  387 

his  views  upon  the  doctrines  and  discipline  of  the  church 
was  so  fally  and  so  universally  conceded,  that,  in  the  end, 
he  became  almost  an  oracle  in  these  respects,  and  his 
opinions  are  regarded  with  profound  veneration."  And, 
we  may  add,  he  was  the  man,  in  these  respects,  that  the 
exigencies  of  the  church  demanded. 

We  will  refer  to  but  one  more  who  filled  the  episcopal 
office,  and  who,  though  his  term  of  service  was  short,  con- 
tributed to  give  permanence  and  character  to  Methodism. 
John  Emory  was  elected  bishop  in  1832.  Before  his 
election  he  had  done  good  service  as  a  polemical  writer, 
and  also  in  defending  his  church  from  some  violent  as- 
saults on  its  polity.  The  time  had  come  for  Methodism 
to  take  higher  ground  in  regard  to  general  and  ministe- 
rial education.  Bishop  Emory  was  the  man  to  lead  in 
it,  and  the  ability  he  had  shown  in  his  waitings  on  other 
subjects  gave  him  the  confidence  of  the  church  in  his 
attempts  in  this  direction.  He  took  a  foremost  rank  in 
advocating  a  course  of  study  for  candidates  for  orders, 
and  in  founding  the  Wesleyan  University  and  Dickinson 
College, — two  of  the  first-class  and  most  prominent  insti- 
tutions of  learning  in  the  church.  Though  his  sudden 
death  cut  short  his  work  in  the  episcopacy,  he  neverthe- 
less contributed  to  awaken  an  interest  in  the  subject  of 
ministerial  and  general  education  that  has  continued 
and  extended  until  it  has  showm  its  results  in  improving 
all  the  institutions  of  Methodism. 

Such  were  some  of  the  men  whom  Providence  oppor- 
tunely gave  to  the  church  to  fill  its  highest  offices,  and 
mainly  to  control  its  destinies, —  men  who  by  their  spe- 
cial qualifications  were  either  to  be  remarkable  exam- 
ples of  apostolic  preaching,  or  of  a  dignified  and  easy 
presidency  in  deliberative  council ;  of  prudent  conserv- 


388  AMERICAN  METHODISM 

atism  to  arrest  imprudent  changes  in  polity,  or  to  give 
system  and  clearness  to  church  jurisprudence,  or  to 
create  an  improving,  healthy  interest  in  the  church  in 
favor  of  all  its  educational  enterprises.  Whatever 
causes  have  aided  to  form,  to  preserve,  or  to  direct 
American  Methodism  for  the  last  fifty  years,  no  one 
cause  has  had  a  more  healthy  and  beneficial  influence, 
and  has  contributed  more  to  make  Methodism  what  it 
now  is,  than  the  noble  qualities  and  labors  of  the  men 
that  have  filled  its  episcopal  office. 

This  period  has  been  distinguished  for  the  introduc- 
tion of  many  collateral  agencies  that  have  affected 
Methodism, —  in  its  growth,  its  position,  and  its  resources 
for  doing  good.  Its  distinctive  missionary  scheme  has 
been  organized ;  its  system  of  general  education  has 
been  established,  and  also  its  present  system  of  religious 
instruction  in  Sunday  schools.  The  character  of  its  lit- 
erature, and  the  means  of  its  dissemination,  have  been 
much  improved.  These,  though  not  an  essential  part  of 
organized  Methodism,  are  so  related  to  all  its  practical 
movements  as  to  be  each  entitled  to  receive  the  notice 
of  a  separate  chapter. 


CHAPTER    XVII. 


METHODISM  AND  EDUCATION. 


"  Add  to  your  faith,  —  knowledge," 

HAT  interest  has  American  Methodism 
taken  in,  and  what  has  it  done  to  pro- 
mote, general  education  ?  Or,  more  defi- 
nitely, what  has  it  done  to  promote  the 
education  of  its  own  people  ?  A  differ- 
ent answer  would  be  given  to  this  ques- 
tion for  different  periods  of  its  history. 
Since  1820,  it  has  been  working  manfully, 
and  with  considerable  success,  to  gain  a 
front  rank  among  the  educators  of  the  United  States. 
Previous  to  that  time  it  did  comparatively  nothing  in 
that  direction.  'What  produced  this  change,  and  what 
effect  it  has  had  on  the  position  and  influence  of  the  de- 
nomination, are  topics  worthy  of  consideration. 

Any  indifference  or  opposition  towards  intellectual 
culture  found  no  precedent  or  encouragement  in  the 
founders  of  Methodism,  —  the  Wesleys  and  Whitefield. 
They  were  educated  men,  and  placed  a  high  value  on 
sound  learning,  especially  among  the  common  people. 
One  of  their  first  efforts  to  improve  the  condition  of 
their  converts  was  an  attempt  to  found  a  charity  school 
for  the  benefit  of  the  children  of  the  colliers  of  Kings- 
wood.     It  proved  to  be  a  germ  of  one  that,  ten  years 


300  AMERICAN  METHODISM. 

later,  grew  into  a  complete  literary  institution ;  that  has 
continued  to  the  present  time,  devoted  exclusively  to 
the  benefit  of  the  sons  of  Wesleyan  ministers.  AVhen 
this  became  too  limited  to  accommodate  all  that  was  re- 
quired for  its  noble  end,  another  similar  school  was 
founded,  in  1811,  at  Woodhouse  Grove,  near  Leeds.  In 
these  two  institutions, —  the  fruit  of  Wesley's  interest  in 
the  education  of  the  children  of  his  preachers, —  there  are 
now  from  two  to  three  hundred  of  the  sons  of  ministers 
and  missionaries,  taught,  clothed,  and  fed  gratuitously. 
Wesley  also  established  schools  for  poor  children  at  New- 
castle and  in  London,  made  regulations  for  their  gov- 
ernment, and  collected  and  contributed  funds  for  their 
support.  He  was  always  an  earnest  advocate  and  a  lib- 
eral patron  of  the  general  education  of  the  people.  But 
his  time  and  his  labors,  and  the  labors  of  his  itinerant 
helpers,  were  mostly  engrossed  in  efforts  to  promote 
more  directly  the  moral  and  religious  improvement  of 
society.  His  was  chiefly  one  w^ork,  —  to  teach  men  the 
way  of  salvation.  His  societies,  too,  were  generally 
poor;  and,  though  illiterate  and  needing  instruction, 
they  could  only  furnish  him  with  scanty  means  to  estab- 
lish schools.  His  versatility  in  expedients,  and  his 
industry,  led  him  to  provide  what  would  prove  a  partial 
substitute  for  schools;  and  he  published  tracts  and  small 
books  on  moral  and  religious  subjects,  and  encouraged 
all  his  people  to  read  them  and  to  cultivate  a  taste  for 
reading.  When,  however,  Wesleyan  Methodism  became 
established,  and  its  resources  to  increase  educational 
agencies  were  more  abundant,  its  attention  w^as  more 
systematically  given  to  the  work  of  common  education. 
It  has  now  over  five  hundred  day  or  parochial  schools, 
with  more  than  sixty  thousand  scholars.     Besides  these, 


AMERICAN  METHODISM.  391 

it  has  a  Normal  Institution  at  Westminster,  with  more 
than  a  hundred  students  preparing  to  be  teachers ;  a 
collegiate  institution  at  Taunton ;  a  classical  college  at 
Sheffield;  and  two  theological  schools,  for  the  training 
of  young  ministers,  at  Richmond  and  Didsbury.  To 
these  should  be  added  the  hundreds  of  day  schools  that 
it  sustains  in  its  mission  stations.  The  educational  pro- 
visions of  "Wesleyan  Methodism  are  fast  rivalling  in 
extent  and  quality  those  of  any  other  ecclesiastical  estab- 
lishment of  Great  Britain.  Its  ministers,  too,  while  they 
retain  the  evangelical  spirit  and  zeal  of  the  early  Wes- 
leyan  itinerants,  are  distinguishing  themselves  among 
the  clergy  of  the  kingdom  for  their  thorough  literary 
culture. 

In  the  United  States,  educational  movements  under 
Methodist  auspices  were  for  many  years  too  insignifi- 
cant to  be  of  much  credit  to  the  denomination.  In  fact, 
until  near  1820,  it  literally  did  nothing  successfully  for 
the  establishment  of  schools.  Wfiile  multiplying  its  con- 
verts with  a  ratio  far  greater  than  that  of  other  churches, 
and  while  these  were  each  giving  considerable  attention 
to  promote  education,  and  had  at  least  one  or  more 
institutions  of  high  grade  in  the  United  States,  Meth- 
odism had  not  a  single  seminary  or  college  in  the  land. 
This  is  a  fact  so  remarkable  as  to  require  an  explana- 
tion. 

American  Methodism  initiated  an  educational  move- 
ment at  the  time  of  its  independent  organization,  in 
1784.  It  provided  to  establish  a  college,  with  ample 
means,  and  with  great  promise  of  success.  The  work 
was  proposed  by  Dr.  Coke.  He  had  just  arrived  from 
England,  ordained  as  the  first  bishop  of  the  new  church, 
and  was  probably  the  only  liberally  educated  man  in 


392  AMERICAN  METHODISM. 

the  new  organization.  With  his  large  expectations  for 
future  Methodism  on  this  continent,  he  supposed  that 
such  an  institution  of  learning  would  give  prestige  and 
influence  to  the  denomination.  He  desired  that  it 
should  be  a  full  college.  Bishop  Asbury,  more  practical 
in  his  views  than  Coke,  and  better  acquainted  with  the 
wants  of  the  church  and  with  the  mind  of  the  Ameri- 
can joeople,  preferred  that  whatever  was  done  for  educa- 
tion should  be  to  establish  schools  of  a  lower  grade  in 
different  parts  of  the  country.  He  believed  that  these 
\yould  be  better  adapted  to  the  wants  of  the  masses, 
with  whom  Methodism  had  most  to  do.  The  Confer- 
ence, however,  yielded  to  the  wishes  of  Dr.  Coke,  and 
Cokesbury  College  was  begun.  A  considerable  sum  was 
raised  for  it,  and  quite  an  extensive  building  erected,  at 
Abingdon,  about  twenty-five  miles  from  Baltimore,  Md. 
The  institution  was  opened  with  imposing  dedicatory 
services,  in  December,  1787,  Bishop  Asbury  preaching 
the  dedicatory  sermon  from  the  ominous  text,  "  0  man 
of  God  !  there  is  death  in  the  pot." 

Cokesbury  College  does  not  appear  to  have  ever  at- 
tained the  distinction  proposed  in  the  manifesto  sent  forth 
by  its  founders,  and  which  was  anticipated  by  its  friends. 
The  burden  and  perplexity  of  raising  funds  to  keep  it 
in  operation  fell  on  Asbury,  and  were  often  the  source 
of  great  solicitude  to  him.  Eight  years  after  its  estab- 
lishment he  received  intelligence  that  it  had  burned 
down.  It  is  difficult  to  determine  whether  the  news 
brought  grief  or  relief  to  his  mind ;  for  he  said,  "  Its 
enemies  may  rejoice,  and  its  friends  need  not  mourn. 
Would  any  man  give  me  ten  thousand  pounds  a  year  to 
do  and  suffer  again  what  I  have  done  for  that  house,  I 
would  not  do  it."     Bishop  Coke,  however,  was  not  dis- 


f"  ' 


R]E^„    WIILBUJIR  FIISIKB.B 


/ 


AMERICAN  METHODISM.  393 

couraged  by  the  disastrous  fate  of  the  college  buildmg. 
With  the  aid  of  some  friends  in  Baltimore,  another 
house  was  purchased  in  that  city,  and  the  college  re- 
opened. But  it,  too,  was  burned ;  and  with  it  ended  all 
formal  attempts  of  Methodism,  for  many  years,  to  estab- 
lish institutions  for  education. 

Some  of  the  later  writers  on  Methodist  history  seem 
to  think  that  the  mind  of  the  church  has  always  been 
disposed  to  encourage  and  to  patronize  such  institutions. 
We  think  that  in  this  opinion  they  are  mistaken.  Dr. 
Bangs,  though  with  less  embellishment  than  some  others, 
states  the  truth  in  his  narrative  of  the  facts,  and  admits 
that  the  interest  manifested  by  the  church  in  later  years 
in  behalf  of  education  was  a  conversion  from  former 
prejudices  or  indifference.  It  is  quite  certain,  that,  even 
while  Cokesbury  College  existed,  Methodists  generally 
had  very  little  appreciation  of  its  importance ;  and  that, 
while  Asbury  was  toiling  and  troubled  to  raise  the  funds 
for  its  support,  he  had  serious  doubts  respecting  the  expe- 
diency of  attempting  to  establish  an  institution  of  such 
pretensions.  His  practical  sense  saw  that  parochial  or 
common  schools  were  most  needed,  to  meet  the  wants 
of  the  denomination.  After  it  was  twice  consumed,  the 
bishop,  and  the  church  generally,  seemed  to  understand 
the  event  as  a  providential  indication  that  God  did  not 
design  that  Methodists  should  devote  their  energies  in 
behalf  of  education,  —  at  least,  that  the  time  had  not 
come  for  them  to  do  it.  In  some  instances,  doubtless, 
this  interpretation  of  providence  went  so  far  as  to  create 
an  indifference,  if  not  a  hostility,  to  education  itself;  and 
many  feared,  if  they  encouraged  intellectual  culture,  they 
would  find  it  disastrous  to  the  spirituality  and  purity  of 
the  church. 


394  AMERICAN  METHODISM. 

There  were  various  reasons  why  Methodists  might 
have  such  a  feeling  in  respect  to  education.  The  church 
was  all  absorbed  in  its  great  evangelical  work.  Nothing 
could  compare  or  come  in  competition  with  the  claims 
of  this.  Wesley's  interpretation  of  the  design  of  God 
in  raising  up  the  Methodists,  "  to  spread  scriptural  holi- 
ness over  the  land,"  was  taken  in  its  literal  and  special 
meaning,  as  definitely  as  the  Crusaders  held  to  "  the  cap- 
ture of  the  holy  city "  as  the  sole  object  of  their  cru- 
sade. Whatever  might  divert  the  attention  of  the  peo- 
ple from  this  one  great  object  was  treated  with  more 
than  indifference.  It  was  held  in  suspicion,  and  natur- 
ally opposed. 

It  could  not  be  expected  that  the  itinerants  of  those 
days  would  be  very  strong  advocates  of  classical  educa- 
tion at  least,  for  they  were  none  of  them  liberally  edu- 
cated men.  They  were  indeed  studious  men,  especially 
in  the  Scriptures ;  but  their  literary  training  had  been 
confined  to  the  curriculum  of  the  common  school,  —  at 
best,  a  very  limited  course.  It  is  not  common  in  the 
history  of  reforms  that  men  take  the  lead  in,  and  urge 
with  much  tenacity  the  importance  of,  that  of  which  they 
are  themselves  ignorant ;  and  it  would  not  be  likely 
for  the  itinerants,  who  directed  all  the  movements  of  the 
church,  to  act  as  pioneers,  and  advocate  the  importance 
to  others  of  an  education  much  in  advance  of  their  own. 
The  Methodists  too,  of  that  time,  were  generally  poor, 
and  had  but  little  to  give  for  the  establishment  of 
schools.  Believing  the  propagation  of  the  gospel  as  of 
paravnount  importance,  they  would  give  all  that  they 
could  for  this  object  exclusively. 

Probably  that  which  most  of  all  indisposed  Method- 
ists to  regard  with  favor  any  efforts  to  promote  a  superior 


AMERICAN  METHODISM.  395 

grade  of  education  was  the  pre-eminence  given  to  it  by 
other  religious  sects,  —  especially  in  placing  it  above  the 
inward  experience  of  regeneration,  and  making  it  a  sub- 
stitute for  this  experience  in  the  qualifications  of  the  min- 
istry. Methodists  feared  every  thing  that  could  possibly 
be  put  in  the  place  of  an  experimental  religion.  If,  in 
their  indifference  to  the  claims  of  education,  they  ap- 
peared to  be  its  enemies,  they  would  rather  accept  this 
imputation  than  to  be  suspected  of  placing  intellectual 
culture  above  the  religion  of  the  heart.  They  adopted 
Wesley's  words,  "Gaining  knowledge  is  a  good  thing, 
but  saving  souls  is  better;"  and  they  preferred  the 
better  part. 

For  many  years,  Methodisrn  was  content  to  neglect  all 
efforts  to  establish  educational  institutions.  If  it  was 
not  its  praise,  it  was  not,  under  all  the  circumstances,  a 
very  great  reproach.  Notwithstanding  this  neglect,  it 
was  eminently  successful  in  its  mission  to  save  men. 
The  influence  of  its  religious  life  improved  the  social 
condition  of  its  members,  and  with  this  came  the  neces- 
sity for  superior  schools,  for  seminaries,  and  colleges ;  for 
it  had  always  been  the  patron  of  common  schools. 
That  it  was  ready  in  due  time,  when  it  could  consistent- 
ly do  it,  and  it  was  demanded,  to  provide  a  higher  grade, 
or  classical  education,  for  its  children,  shows  how  faith- 
fully it  followed  its  great  rule  of  Christian  expediency, 
and  modified  all  its  efforts  by  the  leadings  of  Providence. 
When  it  did  engage  in  this  work,  it  did  it  heartily  and 
successfully,  and  soon  became  a  leader  in  the  educational 
movements  of  the  country. 

To  inaugurate  the  work  successfully,  notwithstanding 
the  prejudices  that  existed  against  it  in  the  church,  re- 
quired the  courage  and  zeal  of  men  who  were  conscien- 


396  AMERICAN  METHODISM. 

tiously  persuaded  of  its  importance,  and  were  ready, 
amid  apparent  fliilures,  to  prosecute  it  to  success.  A 
few  such  men  engaged  in  it. 

The  first  seminary,  or  academy,  that  introduced  the 
revival  of  educational  measures  in  American  Method- 
ism was  established  at  New  Market,  N.  H.,  in  1817, 
under  the  patronage  of  the  New-England  Confer- 
ence. Dr.  Martin  Ruter,  a  New-England  itinerant,  and, 
for  many  years  after,  distinguished  for  his  successful 
labors  as  an  educator  in  the  institutions  of  learning  in 
the  Methodist  Church,  was  the  chief  agent  in  its  estab- 
lishment. It  prospered,  though  financially  embarrassed, 
for  several  years  ;  and,  in  1825,  was  removed  to  Wilbra- 
ham,  Mass.  Its  endowments  were  greatly  increased; 
and  it  soon  became  one  of  the  most  popular  seminaries 
in  the  church  or  nation. 

A  year  or  two  later,  another  was  begun  in  New- York 
city,  patronized  by  the  New- York  Conference.  This 
one  originated  chiefly  through  the  influence  of  Dr.  Na- 
than Bangs.  About  the  same  time,  a  Collegiate  Insti- 
tute, under  the  supervision  of  Dr.  S.  K.  Jennings,  was 
commenced  at  Baltimore,  Md.  Neither  of  these  institu- 
tions, as  independent  enterprises,  accomplished  very 
much  for  the  cause  of  education ;  but,  supported  by 
some  of  the  leading  men  in  their  patronizing  Confer- 
ences, they  gave  to  the  cause  of  education  in  the  church 
new  interest,  and  brought  the  subject  directly  before 
the  General  Conference  in  1820.  This  Conference  con- 
sidered the  rehition  of  Methodism  to  education,  and 
"  recommended  to  all  the  Annual  Conferences  to  estab- 
lish, as  soon  as  practicable,  literary  institutions  under 
their  own  control."  It  was  a  decisive  step  in  the  direc- 
tion of  progress.     Yet  there  were  those  who  opposed  it, 


AMERICAN  METHODISM.  397 

and  thought  that  the  church  was  departing  from  its 
legitimate  work.  Dr.  Bangs,  who  was  foremost  in  ad- 
vocating the  new  measure,  says :  "  That  opposition 
should  be  manifested  to  these  efforts  to  raise  the  stand- 
ard of  education  by  any  of  the  disciples  of  the  illustri- 
ous Wesley,  whose  profound  learning  added  so  much 
splendor  to  his  character  as  an  evangelical  minister, 
may  seem  strange  to  some.  This,  however,  was  the 
fact ;  and  their  unreasonable  opposition,  exemplified  in 
a  variety  of  ways,  tended  not  a  little  to  paralyze  for  a 
season  the  efforts  of  those  who  had  enlisted  in  this 
cause ;  while  the  apathy  of  others  retarded  its  progress, 
and  made  its  final  success  somewhat  uncertain." 

The  interval  of  four  years,  and  the  discussion  on  the 
subject,  prepared  the  General  Conference  in  1824  to 
commit  itself,  in  very  positive  and  emphatic  language, 
in  favor  of  a  movement  for  education  throughout  the 
church.  It  deplored  the  past  neglect  in  respect  to  it. 
It  declared,  that,  "unless  effective  measures  can  be 
adopted  for  securing  proper  attention  to  the  rising  gen- 
eration under  our  care,  we  may  anticipate  unhappy 
consequences."  It  reaffirmed  its  resolution  of  1820, 
and  called  on  each  Annual  Conference  "  to  use  its  ut- 
most exertions "  to  establish  a  seminary  in  its  bounds. 
From  this  Conference,  Methodism  became  the  decided 
friend  and  patron  of  superior  educational  institutions. 
Many  of  its  men  of  strength  heartily  enlisted  in  their 
support. 

No  one  at  that  time  did  more,  and  probably  none 
since,  to  give  the  church  the  honorable  position  it 
assumed  to  promote  intellectual  culture,  than  Dr.  Wilbur 
risk.  He  joined  the  itinerancy  just  at  the  tim  e  when 
the  subject  was  beginning  to  attract  tlie  attei  |tion  of 


398  AMERICAN  METHODISM. 

Methodists.  Before  this,  they  had  not  a  literary  insti- 
tution of  note  in  their  patronage.  His  mind  was  at 
once  directed  to  its  importance,  and  he  sought  to  have 
one  established  on  a  permanent  and  promising  founda- 
tion. Through  his  efforts,  with  others,  the  academy  at 
Wilbraham  was  commenced ;  and  he  was  appointed  its 
principal.  Its  success  is  well  known.  He  prepared  its 
model,  and,  by  his  pen  and  with  eloquent  words,  called 
the  attention  of  the  church  to  the  value  of  the  institu- 
tution.  It  became  the  type  of  scores  of  others,  now 
scattered  through  all  parts  of  the  country.  The  reports 
of  the  Committee  on  Education  in  the  General  Confer- 
ence of  1824,  and  of  1828, — documents  that  were  like 
keynotes  to  the  church  on  the  subject,  and  that  fully 
committed  the  church  to  educational  movements, — 
were  from  his  pen. 

The  spirit  that  was  thus  aroused  soon  demanded  an 
institution  of  a  still  higher  grade.  The  Northern  and 
Eastern  Conferences  united  to  found  the  Wesleyaa 
University  at  Middletown,  Conn.,  in  1831 ;  and  Dr.  Fisk 
was  naturally,  and  without  a  competitor,  chosen  its 
president.  This,  in  addition  to  the  part  he  had  already 
taken  in  awaking  the  people  to  the  subject,  his  devo- 
tion to  it,  and  his  abilities,  made  him  more  than  ever  a 
leader  in  the  cause  of  education.  Students  gathered  to 
the  institution  from  every  part  of  the  nation.  Many 
of  these,  prepared  under  his  supervision,  went  forth 
from  it ;  and,  by  his  recommendation,  were  chosen  presi- 
dents, professors,  and  teachers  in  the  rapidly  multiplying 
colleges  and  seminaries  under  the  patronage  of  the 
church  throughout  the  United  States. 

His  heart  was  in  his  work.  He  believed  that  he  was 
doing  what  Providence  designed  him  to  do.    And  whea, 


AMERICAN  METHODISM.  399 

in  1836,  he  was  elected  bishop,  he  dedined  the  office, 
saying,  "  If  my  health  would  allow  me  to  perform  the 
work  of  the  episcopacy,  I  dare  not  accept  it ;  for  I  be- 
lieve I  can  do  more  for  the  cause  of  Christ  where  1  am 
than  I  could  do  as  a  bishop."  Who  will  not  say  that  his 
decision  was  not  only  honest,  but  wise ;  and  that  his 
duties  as  an  educator  of  the  young,  and  in  showing  the 
people  the  great  value  of  Christian  education,  were  as 
important  as  the  work  of  any  bishop  ? 

The  extent  of  educational  provisions  that  have  been 
made  in  the  Methodist  Church  since  the  General  Con- 
ference of  1824,  and  the  interest  created,  if  not  the 
change  effected,  in  the  minds  of  Methodists  respecting 
the  importance  of  education  itself,  is  almost  marvellous. 
These  means  of  education  —  the  select  school,  the  Con- 
ference seminary,  and  the  fully  incorporated  college 
or  university  —  are  distributed  everywhere  through- 
out the  nation,  in  every  State  and  Territory,  from  the 
Atlantic  to  the  Pacific,  controlled  by  Methodist  teachers 
and  filled  by  Methodist  students.  Twenty-five  of  these 
colleges  are  connected  with  the  Methodist-Episcopal 
Church,  and  ten  of  them  with  the  Methodist  Church 
South.  The  first — Augusta  College,  in  Kentucky — was 
founded  in  1825.  Next,  was  the  Wesleyan  University, 
at  Middletown,  in  1831 ;  and  after  this,  in  quick  succes- 
sion, was  founded  Madison,  now  Alleghany  College,  in 
Western  Pennsylvania;  Dickinson  College,  at  Carlisle, 
Pa.;  Lagrange  College,  in  the  South-west;  and  Ran- 
dolph Macon  College,  in  Virginia.  In  eight  years  from 
the  establishment  of  the  first  one,  there  were  five  in 
effective  operation  in  different  parts  of  the  country.  It 
is  difficult,  and  not  necessary,  to  give  the  times  and  loca- 
tions of  the  many  others  that  have  since  been  estab- 


400  AMERICAN  METHODISM. 

lished.  They  have  multiplied  with  the  ratio  of  two 
every  three  years.  The  liberal  increase  of  their  endow- 
ments, made  during  the  centenary  year  of  x\merican 
Methodism,  has  made  their  funds  quite  ample,  —  prob- 
ably not  less  than  five  millions  of  dollars. 

Methodist  seminaries  —  most  of  which  are  qualified 
to  fit  their  students  for  admission  to  the  best  colleges  in 
the  United  States,  or  to  prepare  them  by  mental  train- 
ing and  knowledge  to  engage  in  the  various  industrial 
pursuits  of  life  —  have  increased  in  a  much  larger  ra- 
tio than  the  colleges.  They  have  averaged  five  new  ones 
for  every  year  for  the  last  forty  years.  In  the  number 
and  qualifications  of  their  instructors,  in  the  number 
and  intellectual  rank  of  their  students,  these  seminaries 
do  not  suffer  by  a  comparison  with  any  other  similar  in- 
stitutions in  the  land. 

What  has  been  the  influence  of  these  educational 
movements  on  the  character,  the  position,  and  the  pros- 
pects of  Methodism  ?  First  of  all,  it  has  had  an  im- 
proving influence  on  the  ministry.  There  is  no  need 
to  make  any  apology  for  the  quality  of  Methodist 
itinerants  of  former  times,  in  respect  to  their  personal 
piety,  or  zeal,  or  sterling,  practical  sense.  In  these 
things  there  never  was  •  a  class  of  ministers  that  could 
claim  to  be  their  superiors.  But,  with  these  qualifica- 
tions, many  of  them  saw  that  an  improved  mental  cul- 
ture would  increase  their  ability  to  do  good.  They  did 
not,  indeed,  suppose  that  it  was  necessary  to  have  a 
college  diploma  to  make  a  man  a  successful  minister : 
they  never  believed  this ;  but  they  saw  that  he  who  was 
honorably  qualified  to  receive  this  honor  would  possess 
an  advantage  for  his  work  above  him  who  had  it  not, 
and  they  sought  to  give  this  advantage  to  their  succes- 


AMERICAN  METHODISM.  401 

sors  in  the  ministry.  The  influence  of  their  provisions 
is  ah'eady  widely  felt.  The  graduates  from  the  various 
Methodist  literary  institutions  are  becoming  quite  a  large 
proportion  in  the  numbers,  and  an  influential  part  of 
the  members,  of  Methodist  Conferences,  and  are  gen- 
erally prepared,  by  their  endowments  as  well  as  piety, 
to  fill  with  honorable  distinction  any  position  to  which 
the  duties  and  character  of  ministers  may  call  them. 

The  influence  of  these  educational  provisions  has 
not  been  confined  to  the  ministry.  This  may  be  more 
apparent,  but  it  is  not  more  certain,  than  its  beneficial 
results  on  the  laity.  These  seminaries  and  colleges  have 
enabled  the  children  of  Methodists,  and  of  the  support- 
ers of  Methodism,  to  keep  up  fully  with  the  improving 
mental  culture  that  has  been  going  on  in  all  classes  of 
the  community.  Out  of  them  have  come  the  men  and 
women  prepared  by  their  intellectual  training  for  every 
place  of  trust  and  honor  to  which  they  might  aspire. 
They  have  contributed  to  give  wise  and  honest  men  to 
our  halls  of  legislation  ;  they  have  increased  the  intelli- 
gence, enterprise,  and  integrity  of  mercantile  life ;  they 
have  quickened  the  genius  and  worth  of  every  kind  of 
artisan ;  they  have  furnished  a  large  part  of  the  educa- 
tors in  our  schools  ;  they  have  given  to  American  do- 
mestic life  a  grace  and  virtue  to  improve  its  attractive- 
ness. Not  the  least  of  these  benefits,  these  institutions 
of  learning,  conserved  by  a  religious  influence,  have 
helped  to  make  Methodism  itself  more  vigorous  and 
expanding ;  they  have  been  nurseries  of  piety,  and  from 
them  have  come  the  men  and  women  who,  taking  fore- 
most positions  of  influence  in  the  church,  and  realizing 
the  responsibilities  that  rest  upon  it,  are  leading  it  on 
in  its  great  enterprises  of  evangelization. 


402  AMERICAN  METHODISM. 

Besides  the  establishment  of  these  general  institutions 
for  the  intellectual  culture  of  all  classes,  Methodism  has 
instituted  other  more  specific  agencies  for  the  mental 
improvement  of  its  ministry.  Fifty  years  ago  it  began 
this  work,  by  requiring  every  candidate,  before  he  could 
be  admitted  to  deacon's  orders,  to  pass  an  examination 
in  a  prescribed  course  on  literary  and  theological  sub- 
jects. It  has  extended  this  course  so  that  it  is  now 
well  understood  that  every  person  who  enters  the 
Methodist  ministry  must  pass  an  annual  examination 
for  four  successive  years,  in  quite  an  extended  range 
of  literary  and  religious  subjects;  and, when  he  gradu- 
ates to  elder's  orders,  he  has  passed  through  a  training 
nearly  or  quite  equivalent  to  that  received  in  the  theo- 
logical schools  of  other  denominations.  This  quiet  and 
unpretentious  mode  of  cultivating  the  minds  of  the 
young  itinerants,  while  they  were  actually  engaged  in 
preaching,  has  elevated  the  general  intellectual  charac- 
ter of  the  ministry. 

Within  a  few  years  Methodism  has  made  further  pro- 
vision for  the  specific  preparatory  training  of  its  minis- 
ters, by  the  establishment  of  "  Theological  Schools."  It 
has  two  of  these,  each  with  an  able  corps  of  instructors, 
one  at  Concord,  N.H.,  and  the  other  at  Evanston,  111. ; 
both  of  which  have  already  given  a  large  number  of 
active,  pious,  and  thoroughly  trained  graduates  to  the 
ministerial  work. 

The  value  of  the  educational  provisions  of  Method- 
ism could  be  partly  told  by  reference  to  the  number 
of  great  men  that  they  have  furnished  to  the  church 
and  the  country.  It  would  be  a  delicate  task,  however, 
as  most  of  them  are  still  living.  But  it  may  be  said, 
that  they  form  a  majority,  at  least,  of  the  bishops  of 


AMERICAN  METHODISM.  403 

the  clinrcli ;  that  they  are  the  presidents,  professors, 
and  teachers  of  Methodist  colleges  and  academies. 
With  hardly  an  exception,  they  constitute  the  noble 
corps  of  editors  and  general  Methodist  writers ;  and 
they  stand  among  the  first  of  those  engaged  in  the 
regular  ministerial  service,  and  supply  the  chief  pulpits 
of  the  denomination  throughout  the  land.  A  few  of 
them  have  died ;  but  they  lived  long  enough  to  prove 
to  the  world  the  worth  of  sound  learning  united  with 
a  godly  and  earnest  life,  and  to  stamp  the  impress  of 
their  greatness  on  the  progressive  movements  of  the 
church.  The  names  of  Ruter  and  Fisk,  of  Olin  and 
Dempster,  of  Emory  and  Floy,  can  never  fail  to  be 
remembered  among  the  early  educated  men  of  the  de- 
nomination, and  their  memory  to  be  gratefully  cher- 
ished, as  an  incense  of  sweet  perfume,  in  every  house- 
hold of  Methodism. 

We  would  not  be  misunderstood,  or  be  supposed,  in 
our  praise  of  the  results  of  the  educational  movements 
of  Methodism,  to  utter  a  word  in  depreciation  of  the 
"gifts,  grace,  or  usefulness"  of  the  fathers.  They  were 
w«ll  endowed  for  the  work  demanded  for  their  times. 
It  is  not  unlikely,  that  if  they  had  given  more  attention 
to  purely  intellectual  culture,  or  had  it  been  made  a 
condition  to  their  entering  the  ministry,  it  might  have 
proved,  in  their  circumstances,  a  bar  to  their  obeying 
the  call  of  God,  or  otherwise  have  disqualified  them  for 
an  earnest  and  evangelical  ministry.  They  were  men 
who  had  no  reason  to  be  ashamed  of  what  they  were  or 
what  they  did.  Dr.Teffl,  in  his  "  Methodism  Successful," 
though  in  some  things  too  laudatory,  very  justly  says 
of  the  early  Methodist  ministry :  "  There  never  was  a 
time,  as  their  success  will  show,  when  the  heralds  of 


404  AMERICAN  METHODISM. 

Methodism  did  not  possess  the  gifts,  graces,  and  acquisi- 
tions necessary  to  a  most  efficient  discharge  of  tlieir 
ministerial  duties.  They  have  always  been  able  to  meet 
the  representatives  of  the  most  thoroughly  educated 
denominations  in  any  sort  of  theological  engagement, 
and  to  retire  from  the  field,  certainly  with  advantage, 
if  not  with  triumph  ;  they  have  pushed  their  way  along, 
in  spite  of  all  the  clamor  in  relation  to  their  Avant  of 
learning,  routing  from  the  arena  those  who  have  made 
the  charge,  or  outstripping  them  immeasurably  in  the 
race  of  victory ;  they  have  given  a  glorious  demonstra- 
tion to  the  world,  that  a  vital  and  heartfelt  experience 
of  the  work  of  regeneration,  with  a  reasonable  ability 
of  speech,  is  far  better  than  mere  intellectual  culture. 
But  they  are  now  adding  to  this  original  advantage 
from  which  they  do  not  swerve,  that  for  which  their  op- 
ponents in  this  country  and  in  Europe  made  their  chief 
claim  of  ministerial  superiority ;  and  the  result  is,  that, 
under  the  influence  of  both  these  advantages  united, 
the  ministry  of  Methodism,  on  both  sides  of  the  Atlan- 
tic, will  soon  be  the  most  cultivated,  as  they  have 
always  been  the  most  successful,  ministry  of  modern 
times." 


CHAPTER    XVIII. 


COLLATERAL   AGENCIES  OF   METHODISM. -ITS   MISSIONARY    SCHEME. 
"  A  fruitful  bough  by  a  well,  whose  branches  run  over  the  wall." 

ETHODISM  is  itself  a  grand  practical 
missionary  movement,  and  is  becoming 
more  and  more  a  great  missionary  organ- 
ization for  universal  propagandism  as  it 
increases  and  matures  its  agencies  for 
expansion.  That  experience  in  which 
it  originated,  —  the  inward  conscious  re- 
newal of  the  heart  by  the  Holy  Ghost,  — 
and  that  same  heart  experience  felt  by 
all  its  members,  produced  in  them  similar  and  decided 
fruits,  the  chief  one  of  which  was  a  spirit  of  love,  —  love 
to  God  and  man.  Methodists  believed  and  confessed, 
that  this  love  was  the  true  form  and  the  sum  of  jDure 
religion;  wdiich  they  described,  in  its  highest  attainment, 
to  be  "  the  perfection  of  love."  But  they  did  not  be 
lieve  that  true  Christian  love  consisted  in  a  mere  devo- 
tional spirit,  or  in  a  quietism,  or  submission  to  a  given 
state  of  mind,  or  in  the  excitement  of  emotional  ecstasy. 
All  these  might  exist  in  the  truly  renewed  heart ;  but 
Methodists  considered  love  as  inventive,  active,  and 
demonstrative  in  respect  to  their  fellow-men,  and  com- 
prehending in  its  universal  solicitude  the  well-being  of 
everybody.     It  was  irrepressible  in  its  motions  to  seek 


406  AMERICAN  METHODISM. 

the  good  of  man,  as  well  as  the  glory  of  God.  Hence 
Wesley  and  Whitefield  began,  as  soon  as  this  new  ex- 
perience was  known  to  them,  to  preach  to  the  multi- 
tudes at  Bristol  and  London,  "  We  show  unto  you  a 
more  excellent  way."  Their  movements  were  the  legiti- 
mate outgrowth  of  soul  conversion.  All  their  subse- 
quent labors,  and  the  co-operative  labors  of  their  fol- 
lowers, to  lead  men  to  embrace  the  gospel,  had  the 
same  relation  to  their  conversions  as  the  fruit  of  a  tree 
does  to  the  tree  itself  They  were  impelled  by  love  to 
say,  "  We  cannot  but  speak  the  things  we  have  seen  and 
heard." 

Methodism  becomes  thus  a  practical  scheme  of  benev- 
olence, —  a  missionary  scheme  ;  and  its  entire  organiza- 
tion, —  in  the  class-meeting,  itinerancy,  and  supervision, 
— its  peculiarly  direct  and  earnest  style  of  preaching, 
and  its  particular  doctrines  of  grace,  were  all  love  ingen- 
iously applied  to  do  good  to  the  souls  and  bodies  of 
men.  Its  success  was  the  result  of  this  practical  benev- 
olence. 

This  "  soul  conversion,"  as  it  generally  distinguished 
Methodism  from  the  other  ecclesiastical  sects  that  ex- 
isted at  the  time  of  its  origin,  made  it  also  to  differ  from 
them  in  its  mode  of  procedure  in  its  entire  missionary 
scheme.  From  this,  that  we  denominate  the  quo  animo 
of  Methodism,  sprung  the  whole  system  of  itinerant  ener- 
getic labors  that  extended  from  Land's  End  to  the  Tweed, 
and  that  very  soon  spread  over  Ireland,  that  reached 
across  the  Atlantic  and  sought  to  embrace  in  its  mission 
the  New  World.  This  spirit  set  in  motion  the  agencies 
that  brought  under  its  sway  the  islands  that  surrounded 
Great  Britain ;  and  first  made  the  West  Indies,  and  then 
the  East  Indies,  trophies  of  its  power  ;  and,  at  last,  uniting 


AMERICAN  METHODISM.  407 

all  its  subjects  in  one  grand  missionary  plan,  proposes  to 
spread  the  gospel  over  all  lands.  Whoever  attempts  to 
account  for  the  predominant  missionary  element  in 
Methodism,  except  from  the  impulsions  of  the  renewed 
heart,  will  utterly  fail  to  discover  its  true  cause,  and  will 
do  injustice  to  the  great  actuating  principle  that  con- 
trols it. 

Associations  for  specific  missionary  purposes  belong 
almost  exclusively  to  the  last  hundred  years.  Within 
that  time,  nearly  every  Protestant  denomination  has 
identified  itself  with  some  individual  distinct  movement 
to  send  the  gospel  to  the  destitute.  These  evangelical 
schemes  have  been  their  glory.  That  they  have  been 
true  indices  of  an  improved  religious  life  in  the  church, 
there  can  be  no  doubt.  They  have  aided  all  Christians 
in  cherishing  a  sympathy  for  each  other,  and  united 
them  in  stronger  association  in  doing  good,  and  culti- 
vated in  them  the  sp'int  and  practice  of  catholicity  and 
liberality.  As  they  originated  at  first  in  a  measure  of 
the  knowledge  of  the  renewing  grace  of  God  in  the 
heart,  so  the  cultivation  of  this  grace  has,  by  reflection, 
increased  its  experience  in  Christians  themselves;  and 
the  modern  missionary  movements  have  elevated  the 
whole  church  to  a  higher  state  of  sound  religious  expe- 
rience. In  sowing  love,  it  has  reaped  love  in  manifold 
measure. 

The  churches  of  Protestantism  have  been  mutually 
provoked  by  their  missionarj^  work  to  love  and  good 
works  ;  they  have  emulated,  if  not  stimulated,  each  other 
by  noble  examples,  and  by  a  friendly  and  commendable 
rivalry.  It  is  not,  however,  claiming  too  much  for  Meth- 
odism to  attribute  to  it  a  good  measure  of  the  influence 
that  has  inspired  the  Protestant  churches  of  this  cen- 


408  AMERICAN  METHODISM. 

tury  with  their  missionary  sjDirit.  Methodism  prepared 
the  way  for  this  development  of  evangehsm.  by  per- 
meating the  churches  with  much  of  its  own  heartfelt 
religious  life ;  and  from  this  has  sprung  these  extensive 
movements  for  direct  and  vigorous  missionary  efforts. 
Every  one  of  the  great  missionary  organizations  that 
were  formed  in  Great  Britain  near  the  .close  of  the  last 
century  originated  in  religious  communities,  or  by  the 
personal  exertions  of  men  who  had  received  a  large 
measure  of  their  evangelical  spirit  through  the  influence 
of  Arminian  or  Calvinistic  Methodism.  In  their  formal 
association  for  the  purpose,  they  only  took  a  peculiar  way 
of  doing  what  Methodism  had  been  doing  in  spirit  and 
with  zeal  in  its  own  regular  itinerant  system  for  half  a 
century  before.  It  had  been  employing  all  its  resources, 
uniting  its  energies,  and  stretching  out  its  hands,  to  offer 
the  message  of  salvation  to  all  who  would  receive  it. 
True,  Wesleyan  Methodism  did  not  crystallize  its  move- 
ments in  the  missionary  work  into  a  collateral  organi- 
zation, distinct  from  its  regular  method  of  labor,  until  a 
few  years  after  some  other  societies  were  formed ;  but 
practically  it  had  been  doing  for  years  that  for  which 
they  were  created,  and  Dr.  Stevens  justly  says,  "  Though 
Bishop  Coke  represented  the  Arminian  Methodist  mis- 
sion interest  as  its  founder,  secretary,  treasurer,  and 
collector,  it  really  took  a  distinct  form  some  six  years 
before  the  formation  of  the  hrst"  missionary  societies 
of  other  churches.  He  was  the  pioneer  to  inaugurate, 
and  gave  the  pattern  after  which  to  construct,  these  so- 
cieties. He  diffused  throughout  Great  Britain,  and 
through  English  Methodism  in  particular,  an  interest  in 
missionary  efforts,  by  his  printed  iippeals,  by  his  per- 
sonal addresses,  by  his  own  liberal  contributions,  and 


AMERICAN  METHODISM.  409 

by  the  collections  that  he  made  in  behalf  of  particular 
missions.  He  sought  out  men  who  would  go  with  him, 
and  he  went  and  introduced  them  as  missionaries  to  for- 
eign fields ;  and  he  returned  to  Great  Britain  again  and 
again  with  glowing  reports  of  their  success,  and  with 
enthusiastic  accounts  of  the  opening  fields  ripe  for  the 
laborers.  Dr.  Coke  was  the  father  of  modern  Protes- 
tant missions.  For  more  than  twenty-five  years  he  was 
the  master  spirit  of  the  Wesleyan  missions,  directing  and 
supervising  them,  and  through  his  personal  efforts  col- 
lecting the  funds  for  their  support.  When  he  died,  in 
1815,  on  his  voyage  to  the  East  Indies,  to  commence 
another  mission,  the  whole  Wesleyan  body  heard  of 
his  death  as  a  special  summons  for  it  to  assume  a  re- 
sponsibility in  regard  to  its  missions  that  it  had  allowed 
him  chiefly  to  bear.  Then  it  organized  the  great  Wes- 
leyan Missionary  Society,  and,  by  a  systematic  associa- 
tion of  effort,  gave  a  new  impulse  and  vi'gor  to  the  spirit 
of  evangelism  that  had  always  been  an  essential  part 
of  Methodism. 

There  have  been  three  distinct  periods  in  the  Wesley- 
an missionary  movements,  corresponding  very  closely 
with  the  evangelical  movements  of  the  primitive 
church.  The  apostles  began  by  commandment  at  Je- 
rusalem :  this  was  the  home-mission  period.  Next  they 
extended  their  labors  to  the  Jews  that  were  scattered 
abroad :  this  might  be  called  the  colonial  period  of  their 
missionary  work.  Last,  led  by  Paul,  the  early  church 
extended  its  line  to  the  Gentiles,  and  fulfilled  the  com- 
prehensiveness of  the  commission  that  repentance  and 
remission  of  sins  should  be  preached  to  all  nations. 
Home  missionary  work  occupied  the  attention  and  labors 
of  Wesley  and  his  assistants  for  the  first  forty-five  years. 


410  AMERICAN  METHODISM. 

England,  Wales,  Ireland,  and  Scotland,  with  the  single 
exception  of  sending  missionaries  to  the  American  Colo- 
nies, were  the  limits  of  their  mission  field,  till  the  ad- 
vent of  Dr.  Coke.  Every  part  of  the  kingdom  had  been 
entered,  and  the  itinerants  had  occupied  every  shire.  It 
was  the  distinctive  home-mission  period  of  Wesleyan- 
ism. 

Dr.  Coke  enlarged  the  field,  and  introduced  the  period 
of  missions,  chiefly  to  the  colonies  and  dependencies  of 
Great  Britain.  While  at  Baltimore,  at  the  organization 
of  the  Methodist-Episcopal  Church,  his  heart  was  fired 
by  the  reports  of  William  Black,  from  Nova  Scotia,  of 
the  favorable  prospects  for  evangelical  labors  in  that 
province ;  and  thenceforth  for  thirty  years,  he  led  the 
Wesleyan  missionary  movements,  mostly  in  behalf  of 
the  British  colonies;  and  through  his  efibrts  Method- 
ism was  planted  in  Newfoundland,  Nova  Scotia,  New 
Brunswick,  the  West  Indies,  the  islands  around  Great 
Britain,  and  finally  in  the  East  Indies.  His  death  opened 
the  last  period,  —  the  grand  scheme  of  Wesleyanism  to 
send  the  gospel  to  every  creature.  It  called  out  such 
men  as  George  Morley,  Jabez  Bunting,  Richard  Watson, 
Richard  Reece,  William  Dawson,  and  many  others,  of 
kindred  and  energetic  spirit,  awakened  to  the  respon- 
sibility of  their  position  by  the  death  of  Coke,  who 
rallied  the  whole  Wesleyan  body  to  engage  in  the  com- 
prehensive plan  of  universal  evangelization.  The  Wes- 
leyan Missionary  Society  was  then  formed.  Its  fruits 
have  already  been  gathered  from  every  clime. 

American  Methodism,  like  its  English  ancestor,  has 
always  been,  both  in  spirit  and  form,  a  missionary  work. 
The  nature  of  the  soil  it  has  cultivated  made  it  for 
many  years  even  more  so,  if  possible,  than   English 


AMERICAN  METHODISM.  411 

Methodism.  Its  system  of  labor  has  been  to  send  men 
to  preach  the  gospel,  and  not  to  wait  to  be  sought  for,  — 
an  extensive  and  extending  home  missionary  scheme. 
Every  successive  year  furnished  it  with  an  enlarged  field 
for  occupation  as  the  older  States  became  more  densely 
populated,  or  the  vast  unoccupied  West  was  peopled  by 
the  tide  of  emigration  that  flowed  into  it.  Itinerant  mis- 
sionaries were  raised  up  in  unprecedented  numbers,  and 
yet  too  slowly  to  meet  the  demand  for  them.  New  cir- 
cuits, districts,  and  Conferences  were  formed ;  and  still 
others,  with  more  laborers,  were  required  to  gather  the 
ripening  harvest.  Puritan  New  England  needed  Meth- 
odist missionary  labor.  Northward  from  New  York,  and 
into  the  Canadas,  the  itinerants  stretched  their  line  of 
service.  They  crossed  the  AUeghanies,  and,  through  Ken- 
tucky and  Tennessee,  they  took  possession  of  the  great 
North-west  Territory.  They  spread  out  over  the  val- 
ley of  the  Mississippi,  and  southward  through  the  Gulf 
States.  The  Methodist  missionary  presented  himself  to 
every  new  settlement,  and  was  present  to  form  the 
nucleus  of  a  church.  The  whole  country  was  mapped 
out  by  the  pioneer  itinerant;  and  the  home  missionary 
policy  of  Methodism  furnished  it  with  the  ministrations 
and  ordinances  of  Christianity.  Such  was  its  grand 
domestic  missionary  work  for  the  first  fifty  years  of  its 
history.  A  more  efficient  system  has  never  been  in  op- 
eration to  accomplish  evangelical  ends.  It  had  neither 
time  nor  men  nor  means  to  do  more  :  this  was  what 
most  needed  to  be  done,  and  it  was  well  done. 

But  here,  as  in  England,  the  missionary  spirit  increased 
as  its  promptings  were  obeyed.  It  could  not  be  satisfied 
or  bound  by  a  former  measure  of  activity :  it  must  in- 
vent some  new  scheme  of  doing  good ;  and  it  devised  a 


412  AMERICAN  METHODISM, 

collateral  agent  to  co-operate  with  its  regular  system  of 
church  labor,  to  preach  the  gospel  to  other  classes  of 
subjects,  hitherto  unprovided  for  and  unsaved.  It  or- 
ganized the  missionary  society  of  the  Methodist-Episco- 
pal Church. 

The  organization  of  this  society  in  New  York  in  1819, 
and  its  adoption  as  the  society  of  the  church  by  the 
General  Conference  in  1820,  constituted  an  important 
event  in  the  history  of  the  church  itself  Though  the 
extent  of  its  operations  was  quite  limited  for  several 
years,  and  the  receijots  of  its  treasury,  compared  with 
the  present,  was  then  small,  its  formation  had  a  moral 
influence  from  its  beginning  that  may  not  be  easily 
computed.  It  helped  to  cultivate  and  strengthen  the 
evangelical  spirit  of  Methodism.  It  gave  comprehen- 
siveness to  the  views  of  Christians  respecting  the  great 
purposes  of  the  gospel  towards  all  classes  of  men.  It 
called  into  exercise  the  benevolence,  and  increased  the 
liberality,  of  the  church ;  and,  not  least  of  its  benefits,  it 
showed  tliat  Methodism  was  keeping  up  with  the  re- 
quisitions of  the  age.  If  the  number  of  souls  that  have 
been  converted  through  the  instrumentality  of  this  so- 
ciety had  not  been  a  tithe  what  they  have  been,  the  in- 
fluence it  has  had  in  cultivating  the  Christian  graces  of 
the  church  would  have  compensated  a  thousand  fold  for 
all  the  means  furnished  and  the  sacrifices  made  for  the 
support  of  this  missionary  society. 

The  organization  of  this  society  has  given  to  the 
great  men  that  founded  it  a  claim  on  the  affection  of 
the  church  that  should  never  be  forgotten ;  and  the 
names  of  Nathan  Bangs,  Laban  Clark,  Freeborn  Garrett- 
son,  Samuel  Merwin,  Joshua  vSoule,  and  a  few  others  as- 
sociated with  them  in  that  work,  should  be  cherished  as 


AMERICAN  METHODISM.  413 

long  as  this  monument  of  their  faith  and  spirit  remains. 
To  Dr.  Nathan  Bangs,  probably  more  than  to  any  other, 
is  the  church  and  the  world  indebted  for  the  origin  and 
early  progress  of  this  society.  Dr.  Strickland,  in  its 
history,  says  of  him,  "  In  addition  to  writing  the  consti- 
tution, the  address,  and  circular,  he  was  the  author  of 
every  Annual  Report,  with  but  one  exception,  from  the 
organization  of  the  society  down  to  the  year  1841,  —  a 
period  of  twenty-one  years.  He  filled  the  office  of  Cor- 
responding Secretary  and  Treasurer  for  sixteen  years, 
without  salary  or  compensation  of  any  kind,  until  his 
appointment  to  the  first-named  office  by  the  General 
Conference  of  1836.  That  he  has  contributed  more  than 
any  other  man  to  give  character  to  our  missionary  oper- 
ations, by  the  productions  of  his  pen  and  his  laborious 
personal  efforts,  is  a  well-authenticated  fact,  which  the 
history  of  the  church  fully  attests."  The  part  that  he 
took  in  this  great  work,  while  it  was  an  evidence  of  the 
gracious  qualities  of  his  head  and  heart,  contributed 
doubtless  to  make  him  afterwards  so  eminently  progres- 
sive in  all  his  views  of  Christian  duty,  and  kept  him  in 
sympathy  and  favor  with  the  advanced  enterprises  of 
the  church,  even  to  the  time  of  his  death,  when  more 
than  fourscore  years  of  age. 

Several  things  went  to  show  that  the  missionary  spirit 
of  the  church  was  ready  for  the  formation  of  such  a  so- 
ciety. The  representative  laymen  of  the  church  in  New 
York,  who  formed  its  first  board  of  managers,  were,  all 
of  them,  noble  exponents  of  manly,  intelligent,  and 
earnest  Methodism,  and  were  good  indices  of  the  tem- 
per of  the  church  in  respect  to  the  enterprise  in  which 
they  engaged.  The  Philadelphia  Conference  formed 
another  missionary  society,  almost  simultaneously  with 


414  AMERICAN  METHODISM. 

this,  showing  that  it  was  not  a  local  scheme.  But  the 
most  decided  evidence  of  the  readiness  of  Methodism  to 
take  an  advance  step  in  missionary  movements  Avas  the 
hearty  and  unanimous  adoption  of  the  society  by  the 
General  Conference,  in  1820.  This  official  adoption  was 
more  than  a  mere  sanction  of  such  an  organization  : 
the  report  on  the  subject,  prepared  by  Dr.  Emory,  was 
virtually  an  address  to  the  church  on  the  importance  of 
the  enterprise,  and  spoke  the  language  of  confidence  in 
its  success,  of  exhortation  to  the  church  to  sustain  it, 
and  of  hope  in  its  grand  results.  The  church  proved 
that  it  was  ready  for  co-operation,  by  a  prompt  response. 
In  a  short  time  every  Conference  formed  an  auxiliary 
society,  and  nearly  every  important  individual  church 
organized  a  branch ;  and  funds  began  to  flow  into  the 
treasury  of  the  parent  society  from  every  direction.  That 
all  these  things  were  the  result  of  an  intelligent  evangel- 
ical impulse,  and  not  the  work  of  a  temporary  enthusi- 
asm or  spasm;  that  they  arose  from  an  impulse  that  had 
its  root  in  true  Christian  principle,  —  is  shown  hy  the 
steady  and  continued  increase  of  the  receipts  of  the 
society  to  the  present  time.  From  eiglit  hundred  and 
twenty -three  dollars  in  its  first  year,  the  receipts  of  the 
society  have  constantly  increased,  until  the  zeal  and 
liberality  of  the  church  responded  to  its  call  last  year 
with  the  contribution  of  six  hundred  and  fifty  thousand 
dollars. 

The  worth  of  this  missionary  organization  is  not  to 
be  computed  solely  by  its  financial  exhibit;  it  must 
be  measured  by  the  work  it  has  done,  and  by  what  it 
promises  to  do.  What  has  it  done  as  the  agent  of 
the  church  in  disseminating  the  truths  of  the  gospel, 


AMERICAN  METHODISM.  415 

and  in  bringing  lost  men  to  the  knowledge  of  Christ  ? 
And  what  more  does  it  promise  to  do  ?  These  are  the 
fruits  by  which  it  shall  be  known. 

From  its  beginning,  the  society  directed  its  attention 
to  the  establishment  of  "  missions  to  the  English-speak- 
ing people  in  frontier  aettlements,  and  in  destitute  neigh- 
borhoods of  both  city  and  country  throughout  the  land, 
wherever  missionary  labor  promised  to  raise  up  living  and 
self-supporting  churches."  It  did  not  propose  to  "scatter 
water  upon  the  ground,  that  could  not  be  gathered  up 
again,"  but  by  its  aid  to  assist  communities  having  pecu- 
liar necessities,  and  offering  promising  results  to  gospel 
ministrations.  In  this  it  has  been  remarkably  successful ; 
and  there  are  many  self-sustaining  appointments  in  all 
the  Conferences,  that  were  once  first  designated  as  "  mis- 
sions," supported  in-  whole  or  in  part  by  this  society. 
According  to  its  last  report  (1866),  "  there  are  fourteen 
hundred  and  eighteen  American  domestic  missions  fostered 
by  this  missionary  society,  and  engaging  the  labors  of 
at  least  an  equal  number  of  missionaries,  who  receive 
their  pecuniary  support  in  part  or  in  whole  from  the 
missionary  funds  of  the  church."  These  include  the 
Indian,  Welsh,  German,  and  Scandinavian  missions  of 
this  country,  as  well  as  those  speaking  the  English  lan- 
guage. 

The  attention  of  the  church  through  its  missionary 
society  was  almost  immediately  directed  to  secure  the 
conversion  to  Christianity  of  the  Indian  tribes ;  particu- 
larly of  those  living  east  of  the  Mississippi,  within  the 
United  States  and  the  Canadas.  With  the  exception  of 
the  labors  of  Elliot,  known  as  "  the  Apostle  to  the  Indi- 
ans," nearly  two  hundred  years  before,  but  little  atten- 
tion had  been  given  to  this  aboriginal  people  from  any 


416  AMERICAN  METHODISM. 

Christian  sect,  until  this  society  began  the  work.  They 
were  so  debased  in  their  wickedness  that  the  faith  of 
the  church  could  hardly  suppose  it  possible  for  them  to 
be  reached  by  the  gospel.  Their  nomadic  life  prevented 
them  from  adopting  the  habits  of  civilization;  and,  by  the 
cupidity  of  the  whites,  they  were^  fast  being  depleted  in 
numbers,  and  becoming  a  nation  of  beastly  drunkards, 
—  degraded  heathen  communities,  surrounded  by  Chris- 
tianity. Yet  to  these  desperately  wretched  subjects 
the  newly-formed  missionary  society  directed  its  labors. 
"  How  hopeless,"  says  Dr.  Bangs,  "  must  their  case  have 
appeared  to  all  who  looked  at  them  merely  with  the 
eye  of  human  reason  !  But  the  faith  of  the  Christian 
surveyed  them  with  very  different  feelings,  and  prompted 
him  to  adopt  measures  for  their  melioration  and  salva- 
tion." 

The  results  that  followed  the  efforts  to  Christianize 
these  aborigines  seemed  almost  lilce  moral  miracles. 
The  church  that  had  begun  the  work  with  fear,  and 
witli  some  doubts  of  its  success,  were  electrified  with 
joy  in  hearing  that  whole  tribes  were  embracing  the 
gospel,  and  becoming  worthy  examples  of  its  power  to 
save  them.  In  a  few  years  there  were  over  seven  thou- 
sand among  these  tribes  that  had  embraced  Christianity. 
Bishop  Iledding  describes  the  effect  of  their  conversion 
from  what  he  saw  in  an  official  visit,  in  1827,  to  a 'tribe 
of  three  hundred  on  Grape  Island,  in  Bay  Quinte.  "The 
work  of  God  among  the  Indians  through  that  province 
was  the  greatest,  all  things  considered,  I  ever  saw  among 
any  people.  Before  their  conversion  they  were  ahnost 
universally  drunkards,  both  men  and  women.  They 
were  miserably  poor  and  filthy,  living  in  wigwams,  and 
getting  but  a  scanty  support  by  hunting  and  fishing. 


AMERICAN  METHODISM.  417 

But,  when  they  were  converted,  they  became  sober  and 
regular  in  their  lives,  and  a  devoutly  religious  people. 
They  abandoned  their  old  sinful  habits,  drunkenness  and 
all,  and  became  farmers,  and  learned  mechanical  trades. 
Their  children  were  educated  at  the  mission  schools.  A 
number  of  them  became  powerful  and  successful  preach- 
ers ;  and  altogether  they  became  a  respectable  religious 
community." 

It  is  a  remarkable  fact,  that  about  the  same  time  that 
American  Methodism  was  beginning  its  first  distinctive 
missionary  work  among  these  native  tribes  that  were 
to  human  appearance  so  hopeless,  and  was  laboring 
with  such  signal,  almost  miraculous,  success  in  their 
conversion,  the  newly-formed  Wesleyan  Missionary  So- 
ciety was  attempting,  and  with  like  success,  the  re- 
demption of  the  South-Sea  Islanders,  heathens  and 
cannibals,  and  was  proving  the  power  of  the  gospel 
to  save  the  worst  of  men  in  the  marvellous  change  it 
produced  in  these  subjects,  and  in  the  number  of  the 
converts  :  this  society  was  founding  the  Australian  and 
Polynesian  Wesleyan  missions  to  the  aborigines  of  the 
southern  hemisphere.  It  is  also  a  co-incident  fact,  that 
v/hile  the  success  of  the  Wesleyan  missionaries  among 
the  natives  of  the  South-Sea  Islands  was  giving  zeal  and 
confidence  to  the  church  at  home,  and  increased  the 
missionary  spirit  in  every  Methodist  society  in  the 
kingdom,  the  reports  of  what  was  done  by  missionary 
labors  among  the  North-American  Indians  gave  to  the 
American  church  a  hearty  co-operating  liberality  in 
the  support  of  these  missions;  and  both  Anglican  and 
American  churches  were  assured  by  their  success  that 
their  new  missionary  movements  were  approved  of 
God. 


418  AMERICAN  METHODISM. 

The  missionary  society  of  the  Methodist-Episcopal 
Church  directed  its  labors,  for  the  first  twelve  years  after 
its  organization,  chiefly  to  the  Indian  tribes,  to  introdu- 
cing the  gospel  to  the  slaves  of  the  South,  and  to  the  free 
people  of  color  in  different  sections  of  the  country.  The 
success  that  attended  its  efforts,  the  continued  increase 
of  its  receipts,  and  the  enlarged  views  of  duty  suggested 
by  what  it  had  accomplished,  prepared  the  society  to 
attempt  a  foreign  mission.  Its  first  foreign  missionary 
was  Melville  B.  Cox  ;  and  his  destined  field,  Liberia,  was, 
in  fact,  an  American  colony.  The  unhealthiness  of  the 
climate  of  Liberia  made  the  success  of  the  mission 
difficult,  and  gave  to  the  enthusiastic  words  of  Cox  a 
peculiar  appropriateness  in  their  application,  "  Though 
thousands  fall,  let  not  Africa  be  given  up."  The  mission 
has  prospered, notwithstanding  its  perilous  climate;  and 
Liberia,  now  an  independent  State,  has  also  a  Methodist 
Conference,  with  eighteen  travelling  and  twenty-five 
local  preachers,  a  missionary  bishop,  and  nearly  fifteen 
hundred  members. 

In  1835,  the  society  began  a  mission  in  South  Amer- 
ica. About  this  time  the  attention  of  the  church  was 
aroused  by  a  summons  of  a  remarkable  kind,  —  for  mis- 
sionaries to  the  Indians  beyond  the  Rocky  Mountains. 
It  was  a  Macedonian  cry,  "  Come  over  and  help  us." 
Four  of  the  principal  men  of  the  Flat-head  Indians  had 
come  three  thousand  miles  to  St.  Louis,  to  learn  respect- 
ing the  Christians'  God.  The  fact  of  their  coming  was 
made  known  to  the  American  people  through  the  press, 
and  an  intense  interest  awakened  in  their  behalf  Ap- 
peals were  made  to  the  church  to  respond  to  this  won- 
derful call;  and  Dr.  Fisk,  ready  with  a  warm  heart  and 
earnest  love  for  the  missionary  cause,  asked  "  whether 


AMERICAN  METHODISM.  419 

there  were  any  young  ministers  who  were  willing  to 
devote  themselves  to  this  work."  The  missionary  soci- 
ety assumed  the  responsibility  of  establishing  a  mission 
in  Oregon.  The  "  Flat-head  Mission,"  as  it  was  called, 
involved  a  large  increase  of  the  disbursements  of  the 
society,  and  the  faith  and  liberality  of  the  church  were 
put  to  the  test ;  but  the  interest  created  by  this  sin- 
gularly providential  call  for  missionary  labor  opened 
the  heart  and  purse  of  the  church,  and  the  receipts  of 
the  society  for  the  year  1834,  when  this  mission  was 
begun,  were  more  than  double  the  amount  of  the  pre- 
ceding year.  Though  only  partially  successful  as  the 
means  of  the  conversion  of  the  Indians  for  whom  it 
was  established,  and  considering  the  great  outlay  to 
maintain  it,  the  Oregon  mission  did  an  important  work 
in  preparing  the  rapidly  increasing  population  of  the 
great  Northwest  of  the  United  States  on  the  Pacific 
coast  with  the  initial  Christian  training  for  the  States 
and  Territories  that  they  were  so  soon  after  to  form,  and 
in  making  Methodism  the  influential  denomination  of 
that  region. 

In  1836,  the  missionary  society  entered  a  new  field 
of  mission  labor,  and  one  that  has  proved  the  most 
abundant  and  rich  in  its  fruits  of  any  in  which  it  has 
yet  engaged, —  a  domestic  mission  to  a  people  speaking 
a  foreign  language.  —  a  mission  to  the  German-American 
population  of  this  country.  The  history  of  modern  mis- 
sions has  not  furnished  another  instance  of  equal  suc- 
cess. Its  beginning,  so  insignificant,  like  the  mustard- 
seed,  has  become  a  great  tree.  In  1835,  a  young 
German  student,  William  Nast,  was  brought  to  the 
knowledge  of  Christ  at  a  Western  camp-meeting.  He 
immediately  began,  as   an  evangelist,  to  labor  for  the 


420  AMERICAN  METHODISM. 

conversion  of  his  countiymen  in  Cincinnati,  and  became 
the  founder  of  German  Methodism  in  the  United  ^ates. 
The  missionary  society  assumed  the  direction  and  sup- 
port of  his  work;  and  missions  to  the  emigrants  of 
Teutonic  origin  increased  rapidly,  and  converts  to  the 
gospel  from  German  Catholics  and  German  Rationalists 
were  greatly  multiplied.  In  thirty  years,  since  the  first 
mission  to  the  German-speaking  Americans  was  begun, 
the  increase  has  been  marvellously  great :  its  fruits  are 
now  organized  into  four  distinct  Conferences,  including 
seventeen  districts,  two  hundred  and  forty-six  itinerant 
and  two  hundred  and  Jifti/-ftve  loail  preachers,  three  him- 
dredand  seventy-four  churches,  and  over  ticenty  thousand 
members,  with  more  than  four  hundred  and  fifty  Sun- 
day schools,  and  twenty  thousand  scholars. 

The  German  missions  in  the  United  States  have  been 
developed  in  another  and  not  less  important  missionary 
movement.  The  interest  of  the  converts  to  Methodism 
in  this  country  opened  the  way  for  its  introduction  into 
the  German  "fatherland."  In  1849,  the  missionary 
society  commenced  a  mission,  led  on  by  Dr.  Jacoby,  in 
Germany.  This  mission  is  now,  says  Dr.  Stevens, 
"  laying  broad  foundations  for  a  European  German 
Methodism.  German  societies  and  circuits,  a  German 
Conference,  a  German  'Book  Concern,'  and  German 
periodicals,  and  a  ministerial  sciiool,  with  all  the  other 
customary  appliances  of  evangelical  churches,  have 
been  established." 

The  commencement  of  missions  to  the  Germans  in 
the  United  States  was  naturally  followed  by  missions  to 
the  Scandinavian  emigrants  in  this  country.  Those  to 
the  Swedes,  Norwegians,  and  Danes,  begun  in  1845,  have 
been  attended  with  signal  success.     From  these  nation- 


AMERICAN  METHODISM.  421 

alities,  as  the  fruit  of  these  missions,  there  are  now  in 
chupch  fellowship  hcenfy-six  itinerants,  and  thirty  local 
preachers,  and  over  two  thousand  church  members.  This 
work  has  also  become  trans- Atlantic;  and  tlie  missionary 
society  is  now  supporting  prosperous  missions  in  Nor- 
way, Denmark,  and  Sweden. 

In  1847,  the  missionary  society  began  a  mission  in 
China.  For  several  years  the  apparent  fruit  of  its  ex- 
penditure of  men  and  means  wrs  inconsiderable  ;  it 
required  time  and  preparation  for  development.  The 
later  years  of  this  mission,  however,  have  been  more 
encouraging.  Its  superintendent.  Dr.  Maclay,  says, 
"The  past  year  (1866)  is  the  most  successful  one  we 
have  ever  had  in  this  mission  :  the  net  increase  in 
church  members  is  Jif'ty-five,  probationers  thirty-six." 

Another  important  mission  was  commenced  in  India, 
in  1856.  It  has  already  assumed  the  proportions  of  an 
Annual  Conference,  with  three  districts,  and  twenty-five 
preachers,  and  three  hundred  and  twenty-three  commu- 
nicants. Nearly  one-third  of  these  communicants  weie 
added  the  last  year. 

It  will  thus  be  seen  how  extensively  and  widely  the 
missionary  society  of  the  Methodist  Church  in  the 
United  States  has  been  enlarging  its  operations,  both 
in  the  domestic  and  foreign  fields.  From  whatever 
standpoint  we  look  at  the  missionary  movements  of 
American  Methodism,  they  seem  to  have  been  a  con- 
stituent part  of  Methodism  itself,  and  an  essential  fea- 
ture in  its  great  success.  For  mor^  than  fifty  years,  —  its 
first  half-century,  —  its  entire  system  was  a  domestic  mis- 
sionary scheme,  and  nearly  every  itinerant  was  a  prac- 
tical missionary.  In  directing  its  attention,  more  re- 
cently, in  part  to  foreign  fields,  and  in  enlarging  its 


422  AMERICAN  METHODISM. 

plans  to  comprehend  universal  evangelization,  it  has  not 
ceased  to  look  after  the  wants  that  are  presented,  and  to 
embrace  every  opportunity  to  prosecute  the  work  with 
vigor,  at  home.  The  events  of  the  last  few  years  have 
made  new  and  large  demands  on  its  domestic  efforts. 
The  Great  Rebellion  has  opened  new  fields,  ripe  or 
ripening  for  a  full  harvest  from  missionary  labor.  The 
emancipation  of  nearly  four  millions  of  slaves,  and  the  ne- 
cessity to  supply  them  with  the  Word  of  Life  by  hands 
from  which  they  would  gladly  receive  it ;  the  change 
of  sentiment  throughout  the  entire  South,  that  has  dis- 
posed a  large  part  of  its  white  population  to  desire 
affiliation  with  the  Methodist-Episcopal  Church  ;  and 
the  importance  of  raising  up  a  church,  loyal  and  homo- 
geneous, throughout  the  whole  country,  —  have  called 
earnestly  for  the  missionary  spirit  of  the  church  to  be 
comprehensive  and  liberal  in  its  plans  to  send  missiona- 
ries throughout  the  States  lately  in  rebellion.  The  pro- 
vision it  has  made  for  this  emergent  demand  shows  that 
Methodism  retains  its  old  domestic  missionary  zeal ;  that 
it  is  prepared  for  the  work  that  Providence  calls  it  to 
do.  But  a  little  more  than  two  years  since,  and  the 
close  of  the  rebellion  opened  the  whole  southern  portion 
of  the  United  States  as  available  important  missionary 
ground.  In  that  time,  through  the  assistance  of  the 
missionary  society,  the  entire  region  from  Virginia  to 
Texas  has  been  organized  into  five  departments,  and  em- 
braces five  Annual  Conferences,  with  two  hundred  and 
fourteen  preachers,  and  nearly  forty  thousand  members. 
The  evangelical  spirit  of  the  church  was  read}^  with  its 
practical  measures,  to  enter  in  and  occupy  and  cultivate 
this  new  and  important  field. 

The  healthy  reaction  from  its  missionary  efforts  has 


AMERICAN  METHODISM.  423 

proved  a  blessing  to  the  cliurch  itself,  and  the  intrinsic 
quality  of  the  denomination  has  been  improved  by  it,  — 
intellectually,  socially,  and  religiously.  The  children, 
who  have  been  taught  to  contribute  to,  and  to  value, 
the  spread  of  the  gospel,  have  grown  up  with  better 
views  of  Christianity  itself,  and  of  its  importance  to  the 
race  ;  and  many  of  them,  first  giving  themselves  to 
Christ,  have  become  individual  preachers  of  righteous- 
ness, at  home  or  abroad.  The  entire  church  has  felt  an 
increased  spirit  of  liberality  and  love ;  and,  what  is 
most  valuable  of  all  other  results,  in  praying  for  the 
diffusion  of  the  gospel,  and  in  giving  of  their  sub- 
stance to  diffuse  it,  the  whole  church-membership  have 
felt  more  of  the  power  of  the  gospel  to  save  them- 
selves ;  and  the  missionary  spirit  of  Methodism  has 
made  the  Methodists  a  holier  people. 


CHAPTER    XIX. 


THE    LITERATURE    OF    METHODISM. 


'  Wh.it  thou  seest,  write  in  a  book." 


E  must  estimate  the  quality  and  value 
of  the  literature  of  Methodism,  chiefly 
from  its  adaptation  to  further  the  great 
mission  of  Methodism  itself,  —  to  lead 
men  to  a  knowledge  of  soul-conversion, 
and  to  cultivate  and  improve  them  in 
bringing  forth  the  fruits  of  godliness. 
If  it  was  best  adapted  to  reveal  to  men 
the  true  character  of  God,  and  to 
awaken  in  them  a  vivid  sense  of  their  relationship  in- 
dividually to  his  government;  if  it  led  men  to  see  their 
own  true  character  in  this  relation  as  sinners,  and  brought 
them  to  repentance ;  if  it  showed  them  the  w^ay  to  the 
cross,  and  helped  them  to  believe  in  Christ  with  a  faith 
that  justified  the  ungodly;  if  it  instructed  them  in  the 
various  duties  that  appertained  to  their  new  religious 
state,  and  improved  them  in  all  their  relations,  social, 
domestic,  civil,  and  ecclesiastical ;  if,  with  all  these  re- 
sults, it  gave  them  grander  conceptions  of  God,  and 
elevated  them  to  a  purer  and  more  spiritual  worship ; 
if,  in  a  word,  it  instructed,  sanctified,  and  ennobled  them; 
—  if  these  have  been  the  fruits  of  Methodist  literature, 
then  has  it  been  such  as  we  ought  most  highly  to  value, 
and  such  as  we  should  most  decidedly  praise. 


AMERICAN  METHODISM.  425 

Because  many  who  have  attempted  to  pass  judgment 
on  it  have  not  considered  its  adaptation  to  produce  such 
results,  they  have  failed  to  appreciate  its  excellence. 
Then,  too,  these  depreciating  critics  have  undervalued 
it  because  they  did  not  like  its  style,  however  appropri- 
ate it  might  have  been  for  those  to  whom  it  was  ad- 
dressed. They  have  rather  asked  if  it  commended  itself 
to  the  taste  of  the  learned,  not  considering  that  it  was 
generally  prepared  to  benefit  the  uneducated,  and  for 
the  plain,  common  mind  of  the  masses.  They  have  esti- 
mated its  merits  more  by  its  correspondence  with  class- 
ical standards  than  by  its  adaptation  to  interest,  affect, 
and  improve  those  who  could  best  receive  important 
truths  when  presented  to  them  in  the  simplest  didactic 
dress. 

"Whatever  might  have  been  the  ability  of  John  Wes- 
ley, who  was  the  principal  literary  man  of  Methodism 
for  many  years  of  its  early  history,  to  adopt  any  other 
than  the  plain,  preceptive  style,  he  certainly  adopted 
this  from  his  conviction  that  it  was  the  best  to  educate 
his  people  in  religious  truths.  In  his  prefiice  to  his  ser- 
mons, written  but  a  few  years  before  his  death,  he  says, 
"I  could  even  now  write  as  floridly  and  rhetorically  as 

even  the  admired  Dr.  B ;  but  I  dare  not.     I  dare 

no  more  write  in  a  fine  style  than  wear  a  fine  coat.  I 
should  purposely  decline,  what  many  admire,  a  highly 
ornamental  style.  Let  all  who  will  admire  the  French 
frippery :  I  am  still  for  plain,  sound  English."  He  under- 
stood the  capacity  and  condition  of  the  minds  that  he 
mostly  addressed ;  and,  avoiding  the  offensiveness  of 
vulgarity  on  the  one  hand,  he  studiously  avoided  the 
ornate  and  florid  style  on  the  other.  He  chose  rather 
the  simplicity,  purity,  and  strength  of  the  Doric,  to  the 

54 


426  AMERICAN  METHODISM. 

elaborate  and  profuse  ornamentation  of  the  Corinthian 
order. 

The  influence  of  Wesley's  style  of  writing  has  evi- 
dently very  much  affected  the  general  character  of  re- 
ligious literature  :  it  has  certainly  given  direction  to  the 
style  of  Methodist  literature.  It  was  natural  that  his 
own  immediate  followers  should  imitate  him ;  but,  as  the 
direct  address  of  Methodist  preaching  wrought  a  mate- 
rial and  general  change  in  this  respect  in  Protestant 
preaching,  so  Wesley's  plain  didactic  style  of  writing, 
because  of  its  effectiveness,  and  because  his  works  were 
so  extensively  read  and  admired,  became  the  popular 
style,  and  has  been  very  commonly  adopted  as  the  best 
in  the  religious  literature  of  the  present  day.  His  was 
the  transition  period  from  the  heavy,  long  sentences  of 
Tillotson  and  Barrow,  or  the  nervous  floridness  of  Mas- 
sillon  and  Bourdaloue,  to  the  chaste  and  simple  concise- 
ness of  the  preceptive  style  of  William  Jay,  Robert 
Hall,  and  Richard  Watson. 

The  literature  of  Methodism  for  half  a  century,  both 
in  Great  Britain  and  America,  with  the  exception  of  the 
writings  of  John  Fletcher,  and  to  a  very  limited  extent 
of  two  or  three  others,  was  not  only  Wesleyan,  but  was 
the  direct  production  of  the  Wesleys  themselves.  With 
the  exceptions  referred  to,  they  were  the  only  writers  of 
the  denomination.  There  was  good  reason  for  this: 
very  few  of  the  itinerants  were  capable  of  writing. 
They  had  been  introduced  into  the  ministry  without  the 
previous  education  that  would  have  fitted  them  for  au- 
thors, and  their  duties  as  itinerants  allowed  them  no 
opportunity  or  time  to  prepare  for  such  work.  A  few 
of  them,  by  great  diligence  and  study,  became  fair  bibli- 
cal scholars;  but  none  of  them  appear  to  have  attained 


AMERICAN  METHODISM.  427 

any  note  as  authors.  Whatever  instruction,  therefore, 
Methodists  received  through  the  press  from  their  own 
teachers,  came  directly  from  Wesley's  own  pen.  But 
they  were  not,  on  that  account,  left  without  an  abun- 
dant supply  of  Methodist  literature,  and  of  the  best  kind. 
No  man  ever  valued  more  the  power  of  the  press  than 
John  Wesley,  and  no  one  ever  used  it  more  industriously 
to  direct  its  power  for  religious  ends.  He  believed  that 
the  invention  of  printing  was  designed  by  God  to  be  a 
mighty  agent  to  give  the  knowledge  of  God  to  the  race; 
and  that  next  to  preaching,  if  not  equal  to  it,  j^rinting 
should  be  made  the  instrument  of  evangelization  to  the 
world. 

Wesley  was  endowed  with  every  requisite  gift  to 
make  the  press  available  to  aid  him  in  raising  up  a  great 
religious  people.  He  was  a  scholar  of  the  first  class, 
not  merely  because  he  had  passed  through  a  university, 
but  because  he  was  a  student  from  his  early  childhood 
to  his  death.  His  resources  for  intellectual  cultivation 
were  in  his  indefatigable  industry  and  perseverance. 
Notwithstanding  his  severe  itinerant  labors,  his  care  of 
all  his  societies  and  lay  preachers,  and  the  great  de- 
mands that  were  made  on  his  attention  and  time,  he 
w\as  always  q,  student ;  and  he  not  only  read  at  his  ease, 
but  at  his  meals,  and  when  he  was  riding,  and  in  his 
walks.  Thus  he  had  at  his  command  all  the  informa- 
tion that  he  required,  and  that  his  disciplined  mind  was 
prepared  to  throw  out  with  his  ready  pen. 

The  number  of  Wesley's  literary  productions  seem 
almost  incredible,  and  indicate  his  industry,  and  the 
facility  with  which  he  wrote.  Most  eminent  literary 
men  rely  for  fame  on  some  few  works,  to  which  they 
devote  years  of  patient  labor,  and  usually  on  some  sub- 


428  AMERICAN  METHODISM. 

ject  to  which  their  thoughts  have  been  exclusively 
directed.  Wesley  did  not  write  for  fame,  but  to  do 
good;  and  his  ever-accumulating  resources  furnished 
him  with  the  material  to  write  on  every  variety  of  sub- 
ject that  was  required.  He  translated,  compiled,  and 
abridged  many  great  productions,  that  had  each  been 
the  life-work  of  their  authors.  He  was  the  original 
author  of  a  large  number  of  standard  works;  of  ser- 
mons; "Notes  on  the  New  and  the  Old  Testament;"  "An 
Appeal  to  Men  of  Reason  and  Religion,  chiefly  in  de- 
fence of  Methodism ;"  "A  Treatise  on  Original  Sin."  His 
"Journals,"  that  appeared  in  twenty  parts,  were,  without 
exception,  the  finest  specimen  in  style  of  any  similar 
work  that  was  ever  WTitten.  As  Dr.  Stevens  says,  "  For 
more  than  half  a  century  they  keep  us,  not  only  weekly, 
but  almost  daily,  in  the  company  of  the  great  man,  in  his 
travels,  his  studies,  and  his  public  labors."  He  prepared 
a  "History  of  England,"  and  a  "  History  of  the  Church," 
each  in  four  volumes ;  and  a  "  Compendium  of  Natural 
Philosophy,"  in  five.  He  prepared  a  variety  of  text- 
books for  his  school  at  Kingswood.  He  published  a 
"Christian  Library"  of  fifty  volumes,  "consisting  of 
abridgments  of  the  choicest  works  of  practical  divin- 
ity." He  began,  in  1778,  "The  Arminian  Magazine." 
It  was  one  of  the  first  publications  of  this  class  of  reli- 
gious periodicals,  that  have  since  become  so  common 
and  popular  in  the  Protestant  world:  it  is  now  the 
oldest  publication  of  the  kind  in  any  land.  He  wrote 
lyrics  for  his  people  to  sing ;  and,  though  less  noted  as  a 
sacred  poet  than  his  brother  Charles,  he  showed  that  he 
had  fellowship  with  the  Muse,  and  some  of  his  hymns 
are  ranked  among  the  finest  that  w^ere  ever  written. 
Among  the  most  useful,  though  less  elaborate,  of  his 


AMERICAN  METHODISM.  429 

writings,  were  his  tract  publications.  With  a  versatility 
and  practical  skill  characteristic  of  the  man,  Wesley 
encouraged  the  lower  and  poorer  classes  to  cultivate  a 
taste  for  reading,  and  prepared  for  them  tracts  on  sub- 
jects that  would  interest  them,  and  in  a  style  that 
would  secure  their  attention ;  and  he  distributed  them 
on  terms  that  made  them  available  to  all.  Their  themes 
were  such  as  could  not  fail  to  improve  the  moral  quali- 
ties of  those  who  read  them.  He  says,  "  Two  and  forty 
years  ago,  having  a  desire  to  furnish  poor  people  with 
cheaper,  shorter,  and  plainer  books  than  any  I  had  seen, 
I  wrote  many  small  tracts,  generally  a  penny  a  piece, 
and  afterward  several  larger.  Some  of  them  had  such 
a  sale  as  I  never  thought  of"  He  was  the  father  of 
the  modern  extensive  system  of  tract  distribution.  He 
was  not  content  with  writing  and  publishing  books  and 
tracts ;  he  put  in  operation  a  thoroughly  organized  sys- 
tem for  their  circulation.  Every  itinerant  was  an  in- 
dustrious agent  for  their  distribution.  We  have  said 
that  the  lay  preachers  were  not  generally  qualified  to 
write  books ;  but  they  were  every  one  of  them  qualified 
to  circulate  them,  and  Wesley's  command,  "  Circulate 
the  books,"  they  zealously  obeyed.  He  enjoined  on 
them,  "See  that  every  society  is  supplied  with  books, 
some  of  which  ought  to  be  in  every  house."  —  "  Leave 
no  stone  unturned  in  this  work."  Every  lay  preacher 
was  an  efficient  colporteur,  and  the  organized  itinerancy 
of  Wesleyanism  was  the  most  complete  scheme  for  the 
universal  diffasion  of  cheap  religious  literature  that  was 
ever  devised. 

The  results  from  the  Herculean  literary  labors  of 
John  Wesley,  aided  by  the  co-operation  of  his  ^^reachers 
in  the  dissemination  of  his  writings,  were  marvellous 


430  AMERICAN  METHODISM. 

and  good.  The  reading  taste  of  the  masses  was  im- 
proved, their  intelligence  and  their  moral  state  im- 
proved ;  and,  with  the  direct  preaching  of  the  gospel, 
"Wesley's  religious  literature  became  a  savour  of  life 
unto  life  to  thousands  of  the  people  in  England  and 
America. 

Charles  Wesley,  the  other  literary  man  of  early  Meth- 
odism, though  not  inferior  to  his  brother  as  a  classical 
scholar,  had  but  a  limited  reputation  as  a  prose  writer. 
He  is  known  as  the  lyric  poet  of  Methodism,  and,  with 
hardly  a  rival,  he  is  esteemed  the  best  hymnist  the 
world  has  ever  produced. 

It  seems  to  be  a  remarkable  intervention  of  Provi- 
dence, that  in  the  great  reformation  of  the  eighteenth 
century, — the  Methodistic  movement,  introducing  a  new 
epoch  of  spiritual  Christianity,  —  the  men  who  were  its 
chief  agents  should  have  been  each  so  specially  fitted 
for  the  particular  work  he  had  to  do,  and  to  be  helpers 
together  of  each  other  in  the  general  work.  Charles 
Wesley  was  as  much  ordained  of  God  to  be  the  hymnist 
of  Methodism  as  John  Wesley  was  to  be  its  adminis- 
trator. If  John  instructed  and  established  Methodists 
more  by  his  printed  sermons,  Charles  inspired  them 
more  by  his  spiritual  lyrics.  This  union  of  diversity  of 
gifts  has  been  the  strength  and  glory  of  Methodism. 
Martin  Luther  wrote  a  few  hymns,  and  only  a  few,  and 
they  had  the  stately  sternness  of  the  polemic :  had  his 
beloved  Melancthon  given  to  him  and  the  Lutheran 
reformation  such  a  spiritual,  devotional  collection  of 
sacred  songs  as  Charles  Wesley  gave  to  the  Weslej^an 
Reformation,  and  had  the  heart  of  all  Germany  been 
made  to  glow  with  the  inspiration  of  such  psalmody, 
then  would  the  doctrine  of  justification  of  faith  —  the 


AMERICAN  METHODISM.  431 

great  tenet  of  Luther's  Reformation  — have  been  made  a 
sanctifying  reality  to  Luther's  converts,  and  pope  and 
cardinals,  legates  and  priests,  emperors  and  kings,  would 
have  labored  and  persecuted  in  vain  to  arrest  the  on- 
ward march  of  that  reformation. 

Charles  Wesley  wrote  his  lyrics  with  as  great  facility 
as  his  brother  wrote  prose  ;  his  whole  soul  was  fdled 
with  a  poetic  genius.  More  than  six  hundred  in  the 
Wesleyan  hymn-book  are  from  his  pen.  He  is  reported 
to  have  written  in  all  more  than  six  thousand.  His 
versatility  was  as  great  as  his  industry.  He  wrote  on 
every  subject  by  which  the  emotions  of  the  heart  could 
be  moved  in  song.  His  devotional  hymns  are  exceed- 
ingly comprehensive  and  varied  in  their  topics.  It  has 
been  often  said,  that  every  doctrine  of  Holy  Scripture 
was  taught  in  his  songs,  and  that  Methodists  were  as 
well  instructed  in  the  pure  truths  of  the  Bible  while 
singing  Charles  Wesley's  hymns  as  in  reading  John 
Wesley's  sermons.  There  was  no  element  of  human 
experience  which  he  did  not  represent,  and  with  a  clear- 
ness and  vividness  that  found  an  echoing  response  in 
the  personal  consciousness  of  many  hearts.  Dr.  TefFt 
has  truly  said,  "  The  interior  life  of  man,  under  all  cir- 
cumstances and  in  every  condition,  seems  to  have  been 
open  to  him ;  and  he  entered  in,  seeking  out  all  the 
wants  and  woes,  all  the  griefs  and  feaTS,  all  the  hates 
and  ills,  all  the  sorrows,  loves,  and  joys,  for  the  purpose 
of  his  sacred  verse."  But  the  noblest  quality  of  Charles 
Wesley's  hymns  was  his  vivid,  earnest,  and  assuring 
grasp  of  the  efficiency  and  fulness  of  the  gospel  to  meet 
every  want  of  the  sinner's  state  :  in  this  he  excels  all 
others.  To  him  the  atonement,  with  its  full  provisions, 
is  not  a  mere  possibility,  —  a  something  to  be  sought  j 


432  AMERICAN  METHODISM. 

but  a  reality  already  enjoyed.    Here  is  his  great  superi- 
ority over  AVatts.     Watts  sung,  — 

*'  Could  we  but  climb  -where  Moses  stood, 
And  view  the  landscape  o'er." 

Charles  Wesley  sung,  — 

"  The  promised  land  from  Pisgah's  top 
I  now  exult  to  see." 

The  literary  character  of  Charles  Wesley's  lyrics  are 
confessed  to  be  almost  beyond  criticism.  It  is  a  notable 
fact,  that,  in  the  modern  hymn-books  of  the  various  de- 
nominations of  Protestants,  his  hymns  form  no  inconsid- 
erable part  of  these  collections.  In  the  few  instances 
where  presumption  has  dared  to  alter  the  original  of 
his  hymns,  it  has  marred,  if  not  spoiled,  the  harmony 
and  sentiment  of  the  author's  verse.  Dr.  Stevens  has 
well  said,  "  No  man  ever  surpassed  Charles  Wesley  in 
the  harmonies  of  language.  To  him  it  was  a  diapason. 
He  never  seems  to  labor  in  his  poetic  compositions.  The 
reader  feels  that  they  were  necessary  utterances  of  a 
heart  palpitating  with  emotion  and  music.  No  words 
seem  to  be  put  in  for  effect ;  but  effective  phrases,  brief, 
surprising,  incapable  of  improvement,  are  continually 
and  spontaneously  occuring, '  like  lightning,'  says  Mont- 
gomery, '  revealing  for  a  moment  the  whole  hemisphere.' 
His  language  is  never  tumid ;  the  most  and  least  culti- 
vated minds  appreciate  him  with  surprising  delight ;  his 
metaphors,  abundant  and  vivid,  are  seldom  fir-fetched 
or  strained,  his  rhymes  seldom  or  never  constrained. 
Hi*s  style  is  throughout  severely  pure." 

John  Wesley,  who  was  always  a  severe  critic,  gives  his 
opinion  of  the  literary  merit  of  his  brother's  hymns  in 


AMERICAN  METHODISM.  433 

his  preface  to  "  A  Collection  of  Hymns  for  the  use  of 
the  people  called  Methodists,"  that  "  in  these  h^^mns 
there  are  no  doggerel,  no  botches,  nothing  put  in  to 
patch  up  the  rhjane,  no  feeble  expletives.  Here  is  noth- 
ing turgid  or  bombastic  on  the  one  hand,  or  low  and 
creeping  on  the  other.  Here  are  no  cant  expressions, 
no  words  without  meaning.  Here  are  (allow  me  to  say) 
the  purity,  the  strength,  and  the  elegance  of  the  English 
language,  and,  at  the  same  time,  the  utmost  simplicity 
and  plainness,  suited  to  every  capacity." 

Who  shall  measure  the  influence  that  Charles  Wesley's 
lyrics  have  had  in  forming  Methodism,  in  breathing  into 
it  a  spiritual  life,  and  in  diffusing  it  over  the  world  ;  for 
to  every  Methodist,  and,  in  fact,  to  all  Protestantism,  his 
hymns  are  as  familiar  as  household  words.  Nor  are  they 
unused.  John  Wesley  knew  the  power  of  sacred  song 
to  cultivate  a  pure  devotion  in  his  followers,  and  took 
great  pains  to  learn  all  his  people  to  sing.  He  said,  in 
his  "  Minutes  of  Conference,"  "  exhort  every  one  in  the 
congregation  to  sing."  The  Methodist  "Discipline"  has 
said  the  same,  and  Methodists  have  been  educated 
to  sing  as  much  as  to  pray.  Charles  Wesley's  hymns 
have  been  their  standard  spiritual  songs.  This  lyrical 
literature  has  regulated  and  inspired  the  experiences  of 
all  Methodists :  it  has  been  the  fire  and  the  hammer  to 
the  hard  heart  of  the  sinner.  The  penitent  has  been 
taught  to  sing,  "  His  blood  availed  for  me; "  and  he  has 
quickly  responded  with  joy,  "  My  God  is  reconciled." 
The  faith  of  the  believer  has  been  strengthened  while 
he  has  sung,  "  0  glorious  hope  of  perfect  love  !  "  and  the 
dying  saint  has  found  his  passage  from  earth  made  easy  as 
he  repeated, "  With  Him  I  on  Zion  shall  stand."  In  the 
class-meeting,  the  love-feast,  the  social  prayer-meeting, 


434  AMERICAN  METHODISM. 

and  the  public  congregation;  in  the  chamber  of  the  sick, 
and  in  the  cell  of  the  prisoner,  and  around  the  family 
altar ;  wherever  and  whenever  the  soul  has  sought  to  be 
brought  near  to  God,  and  to  find  the  assuring  conscious- 
ness of  the  divine  presence,  —  Charles  Wesley's  hymns 
have  proved,  to  the  sincere  heart-worshipper,  the  lad- 
der of  the  patriarch,  opening  to  him  a  communication 
between  earth  and  heaven. 

The  next  author  in  historical  order,  whose  writings 
were  destined  to  have  a  controlling  influence  on  the 
character  of  Methodism,  was  John  Fletcher  of  Madeley. 
It  is  remarkable  that  as  devout  and  holy  a  man  as  ever 
called  himself  a  Methodist  should  become  its  most  noted 
and  successful  controversialist ;  and  it  is  not  less  remark- 
able that  Providence  furnished  such  a  man,  and  the  only 
one  with  qualifications  exactly  required  to  defend  the 
doctrines  of  Arminians,  just  when  they  most  needed  his 
defence,  and  when  they  were  the  most  severely  assailed. 
The  "  Calvinistic  controversy,"  that  began  about  1770, 
was  the  most  generally  exciting  polemical  contest  in 
which  Methodism  has  been  engaged.  And  the  Armin- 
ian  doctrines,  as  distinguished  from  Calvinism,  were  then 
so  ably  defended  and  sustained,  that  there  has  been 
but  little  need  of  a  subsequent  defence.  Indeed,  so  ef- 
fectually were  the  obnoxious  features  of  the  Geneva 
doctrines  exposed  and  refuted,  that  their  nominal  adhe- 
rents have  ceased  to  present  them  in  their  former  rank 
objectional  forms. 

Fletcher,  the  Methodist  champion  in  this  controversy, 
had  the  gifts  that  made  him  a  full  match  for  all  his  op- 
ponents. He  had  studied  Calvinism  under  the  teach- 
ings of  its  ablest  advocates,  and  had  rejected  it  and 
openly  renounced  it  from  the  clearest  convictions  of  his 


AMERICAN  METHODISM.  435 

judgment  that  it  was  contrary  to  the  word  of  God.  No 
man  could  have  defended  Methodism  with  an  honest 
conscience  better  than  Fletcher.  His  devout  life  and 
amiable  temper  preserved  him  from  the  acrimonious 
spirit  that  is  so  often  found  in  doctrinal  controversies. 
Southey  says  of  him, "  No  age  or  country  ever  produced 
a  man  of  more  fervent  piety  or  more  perfect  charity. 
No  church  ever  possessed  a  more  apostolic  minister." 
And  Isaac  Taylor  says,  "  The  Methodism  of  Fletcher 
was  Christianity  as  little  lowered  by  admixtures  of 
human  infirmity  as  we  may  hope  to  find  anywhere  on 
earth."  Dr.  Teift  says,  "As  a  controversialist,  Mr. 
Fletcher  had  the  double  power  of  laying  an  antagonist 
at  his  feet  by  the  force  of  his  great  learning  and  resist- 
less logic,  and  then  raising  him  to  self-respect,  and  to  a 
respect  for  the  system  assaulted,  by  the  power  of  a 
beautiful  charity  that  never  failed." 

Fletcher  wrote  a  few  sermons,  "  A  Portrait  of  the 
Character  of  St.  Paul,"  and  some  fugitive  pieces.  But 
his  great  work  was  his  "  Checks  to  Antinomianism." 
These  "  Checks  "  appeared  at  various  times  in  pamph- 
lets, as  the  various  phases  of  the  controversy  required ; 
and  they  embraced  the  discussion  of  all  the  collateral 
questions  arising  out  of  the  main  one,  —  the  Calvinist 
doctrine  of  the  divine'  decrees.  They  w^ere  so  able, 
scriptural,  and  irrefutable,  that  they  became  a  complete 
hand-book  for  every  Methodist,  and  a  complete  armory 
of  defence  against  all  assailants  of  the  doctrines  of  free 
will,  free  grace,  and  Christian  perfection. 

Fletcher's  writings,  as  they  have  superseded  the  neces- 
sity of  many  other  works  on  the  same  subjects,  have 
largely  contributed  to  make  the  denomination  of  one 
mind  respecting  these  subjects  all  over  the  world.   They 


436  AMERICAN  METHODISM. 

availed  for  all  use.  The  devout  spirit  that  ran  through 
them  made  them  helpful  in  devotion.  Their  high  stand- 
ard of  Christian  experience  made  them  aids  to  faith  in 
the  attainment  of  "  perfect  love."  Their  clear  vindica- 
tion of  the  personal  responsibility  of  every  man,  and  of 
the  freeness  and  gracious  aid  of  the  gospel  to  save  men, 
left  every  one  without  excuse  in  the  neglect  of  his  sal- 
vation; and  they  gave  a  complete  equipment  with  which 
to  assail  and  to  overthrow  the  various  dogmas  of  Calvin- 
ism. Though  they  are  less  in  demand  as  controversial 
writings  than  in  former  days,  "  they  are,"  says  Dr. 
Stevens,  "  read  more  to-day  than  they  were  during 
the  excitement  of  the  controversy.  Every  Methodist 
preacher  is  supposed  to  read  them  as  an  indispensable 
part  of  his  theological  studies;  and  they  are  found  at  all 
parts  of  the  globe  whither  Methodist  preachers  have 
borne  the  cross." 

Wesley's  cheap  literature  created  a  taste  for  reading 
throughout  all  his  societies;  and  the  improved  social  and 
educational  status  of  his  people  prepared  them  to  desire 
and  to  require  more  elaborate  works.  The  great  law, 
so  universal,  that  demand  will  create  supply,  applied  to 
this;  and  we  find  that  henceforth  the  literature  of  Meth- 
odism became  more  abundant  and  various.  It  is  hardly 
consistent  with  the  design  of  this  work  to  speak  of  all 
the  different  Methodist  writers  and  their  productions 
that  have  appeared.  Among  the  most  noted  of  them 
was  Joseph  Benson.  He  wrote  biographies,  and  was, 
for  many  years,  editor  of  the  "Arminian  Magazine," 
and  denominational  books;  but  his  chief  literary  work 
was  his  "  Commentary  on  the  Holy  Scriptures."  It  was 
literally  an  exposition  and  practical  application  of  the 
sacred  text.     It  soon  became  the  flimily  book  of  Meth- 


AMERICAN  METHODISM.  437 

odism.  It  is  still  published  in  a  variety  of  forms,  and  is 
more  used  by  English  Wesleyans  than  any  other  com- 
mentary. 

Following  Benson,  and  more  renowned  for  his  erudi- 
tion, was  Dr.  Adam  Clarke.  He  furnished  Methodism 
with  another  "  Commentary."  He  was  regarded  as 
the  most  learned  man  of  the  Weslej'-ans,  and  his  work 
abounds  with  evidence  of  his  research  and  culture.  Dr. 
Tefft  says  that  his  commentary  "concentrates  the  sub- 
stance of  all  available  knowledge  to  the  single  pur- 
pose of  illustrating  and  confirming  the  truths  of  rev- 
elation." 

From  the  many  other  men,  more  or  less  distinguished 
as  w^riters  among  the  Wesleyans,  we  must  be  content 
with  naming  only  Richard  Watson.  Though  he  ranked 
among  the  first  of  his  brethren  as  a  preacher  and  a 
platform  speaker,  and  as  a  leading  executive  man  in 
sustaining  and  directing  the  missionary  schemes  of 
British  Methodism,  he  was  deservedly  considered  pre- 
eminent among  them  for  the  quality  of  his  literary* 
productions.  His  printed  sermons  have  no  superiors  in 
the  English  language.  In  his  "Theological  Institutes," 
he  has  given  to  the  church  a  complete  body  of  divinity, 
an  irrefutable  defence  of  Methodism,  a  full  text-book 
on  Arminian  doctrines,  and  a  recognized  standard  in 
every  itinerant's  course  of  study.  Dr.  Stevens  says,  in 
reference  to  his  position  in  Methodism,  "It  is,  per- 
haps, not  too  much  to  say,  that  no  superior  mind  has 
yet  been  given  to  its  British  ministry."  We  have  in- 
troduced the  names  of  these  men,  about  whom  we  have 
written,  as  the  literary  men  of  English  Methodism,  be- 
cause their  influence  in  this  character  has  been  very 
widely  felt  both  in  England  and  America,  and  especially 


438  AMERICAN  METHODISM. 

because  in  this  character  they  have  been  better  known 
in  this  country  than  any  others.  If  we  were  to  give  a 
list  of  scores  of  others  who  have  contributed,  or  are  now 
contributing,  to  elevate  the  intellectual  and  religious 
state  of  Great  Britain  by  their  writings,  it  would  be 
found  that  Methodist  authors  would  not  suffer  by  a 
comparison  with  the  writers  of  any  other  denomination 
in  the  kingdom,  either  in  the  variety  or  quality  of  their 
works. 

The  literature  of  American  Methodism,  down  perhaps 
to  1820,  was  almost  exclusively  Anglican.  There  were 
good  reasons  for  this.  Wesley,  for  nearly  half  that 
time,  was  the  recognized  head  of  the  American  socie- 
ties, and  he  supplied  them  with  all  the  religious  reading 
they  required,  —  of  the  best  quality,  and  such  as  was 
best  adapted  to  their  wants.  The  duties,  hterary  qualifica- 
tions, and  circumstances  of  the  early  American  itine- 
rants made  it  almost  impossible  for  them  to  become 
•authors.  Their  work  was  to  preach,  not  to  write :  they 
were  preparing  a  people  to  appreciate  and  to  demand 
books.  The  poverty  and  early  habits  of  most  Meth- 
odists produced  in  them  but  little  taste  for  reading  : 
the  little  they  had,  needed  to  be  stimulated.  Still  the 
itinerants  did  not  lightly  esteem  the  importance  of  good 
religious  literature  as  an  auxiliary  to  their  preach- 
ing. They  were  the  sons  of  Wesley;  and  they  heartily 
compUed  with  his  injunction,  "Circulate  the  books." 
For  many  years  the  most  of  these  books  were  issued 
from  his  "  Book  Concern  "  in  Eugland  ;  and  the  supply 
in  this  country  was  necessarily  small,  and  the  variety 
limited.  Yet  the  preachers  obtained  them,  carried  them 
around  with  them  in  their  saddle-bags,  and  every  Metli- 


AMERICAN   METHODISM.  439 

odist  had  an  opportunity  to  purchase  portions,  at  least, 
of  Wesley's  sermons,  Fletcher's  "  Checks,"  Methodist 
hymn-books,  or  smaller  works  on  Christian  experience, 
or  biographies.  These  works  became  the  staple  literature 
of  Methodism.  Like  the  early  lay  preachers  of  England, 
American  itinerants  distributed,  but  did  not  write,  books. 
When  Methodism  as  well  as  the  State,  in  this  country, 
became  independent  of  England,  a  necessity  arose  for 
an  independent  publication  of  its  literature.  With  its 
accustomed  readiness  to  adopt  every  practical  expe- 
dient to  religiously  instruct  and  save  the  people,  it 
laid  the  foundations  of  its  great  Book  Concern  in  1789, 
and  appointed  one  of  its  ministers,  John  Dickens,  the 
book-steward.  It  began  with  a  small,  borrowed  capi- 
tal,—  only  six  hundred  dollars;  and  its  entire  cata- 
logue of  books,  for  two  or  three  years,  numbered  only 
six,  embracing  the  "  Methodist  Discipline  "  and  "  Hymn 
Book."  The  growth  of  this  church  publishing  house 
was  not  very  rapid:  it  did  not  print  its  own  books 
until  thirty-five  years  after  its  establishment.  Mean- 
while, the  list  of  its  publications  had  moderately  in- 
creased, and  its  standard  works  were  mostly  by  Eng- 
lish authors.  After  this  time  it  began  to  assume  an 
independence  of  foreign  authorship,  and  its  publications 
became  more  American;  and  American  Methodists  began 
to  be  writers.  In  1818,  it  commenced  the  publication  of 
its  first  periodical,  —  "  The  Methodist  Magazine,"  —  after 
the  style  of  Wesley's  "Arminian  Magazine."  To  this,  it, 
soon  added  a  monthly,  —  "The  Youth's  Instructor."  In 
1826,  it  issued  the  first  number  of  its  great  weekly, — 
"  The  Christian  Advocate  and  Journal ; "  and  in  a  short, 
time  the  subscribers  to  "The  Advocate"  reached  the  great 
number  of  thirty  thousand,  —  more  than  those  of  any 


440  AMERICAN  METHODISM. 

other  paper  published  in  the  United  States.  The  supply 
of  Methodist  books  increased  the  demand  of  the  people 
for  them,  and  also,  by  its  profits,  provided  the  means 
to  furnish  them.  In  those  days,  every  Methodist  min- 
ister was  an  active,  accredited  agent  and  salesman  of 
the  publications  of  the  Book  Concern.  The  standard 
works  of  the  Wesleys,  Fletcher,  Bensou,  Clarke,  and 
Watson,  and  the  fugitive  productions  of  Methodist  wri- 
ters of  less  note,  found  their  way  into  almost  every 
Methodist  household. 

The  Book  Concern,  with  vastly  increased  resources 
to  do  its  work,  is  at  present  divided  into  an  Eastern 
and  Western  Branch,  with  a  depository  in  seven  of 
the  principal  cities  of  the  country.  Its  periodical 
publications  have  increased  to  fifteen.  It  publishes 
about  nine  hundred  different  kinds  of  tracts;  fifteen 
hundred  kinds  of  Sunday-school  books;  and  nearly  five 
hundred  of  what  it  calls  "General  Catalogue  Volumes," 
on  a  great  variety  of  subjects,  such  as  the  wants  and 
taste  of  the  church  require,  some  of  them  of  consid- 
erable literary  merit. 

This  statement  of  the  extent  and  character  of  the 
publications  of  the  Methodist  Book  Concern  will  enable 
us  to  determine,  approximately,  how  far  the  Methodist 
people  have  been  supplied  with  Methodist  literature  ; 
for,  until  quite  recently,  the  circulation  of  this  kind  of 
literature,  except  by  the  issues  of  this  church  agency, 
has  been  comparatively  very  small.  It  is  not  difficult 
to  see  how  the  custom  obtained  of  confining  such  pub- 
lications to  the  "  Concern."  The  restrictive  regulations 
of  Mr.  Wesley,  afterwards  adopted  by  the  General  Con- 
ference of  the  MethodistrEpiscopal  Church,  established 
a  limited   censorship  over  the   issue  of  all  books  or 


AMERICAN  METHODISM.  441 

pamphlets  by  Methodist  ministers  on  their  own  account, 
and  required  the  consent  of  Conference  for  their  publi- 
cation. As  this  consent  was  a  virtual  order  for  them  to 
be  published  by  the  "  official  press,"  they  naturally  took 
that  direction.  Whatever,  therefore,  did  not  have  the 
imprint  of  church  authority  was  regarded  with  suspi- 
cion, if  it  was  not  actually  treated  by  Methodists  as 
"  contraband." 

It  is  easily  seen  that  it  was  necessary,  in  the  early 
period  of  Methodism,  to  unite  all  the  patronage  of 
Methodists  in  one  publishing  institution,  in  order  to 
furnish  sufficient  means  to  supply  the  church  with 
religious  reading  of  the  "VVesleyan  type.  Nor  can  it  be 
doubted  that  the  Methodist  Book  Concern,  as  it  has 
been  conducted,  has  been  instrumental  in  accomplishing 
much  good.  It  has  grown  to  be  the  "  largest  religious 
publishing  house  in  the  world."  But  a  more  enlight- 
ened and  liberal  sentiment  has  led  many  intelligent 
Methodists  to  inquire  whether  the  literature  of  Method- 
ism would  not,  on  the  whole,  be  improved  in  its  quahty, 
and  be  more  widely  diffiised,  if  it  were  less  dependent 
on  an  almost  exclusive  medium  of  circulation,  and  if  it 
were  to  be  spread  abroad  through  the  land  by  the  en- 
terprise and  impulse  of  a  healthy  competition.  This 
inquiry  has  led  to  a  material  change  in  the  mode  of 
publication ;  and  within  a  few  years  the  writings  of  some 
of  the  best  Methodist  authors  have  been  widely  circu- 
lated through  some  other  avenue  than  the  Book  Con- 
cern. 

The  most  popular  kind  of  literature  is  the  periodical. 
This  statement  is  as  true  in  respect  to  that  which  is 
religious,  as  to  that  which  is  secular.  The  number  of 
periodicals  of  various  kinds  that  are  issued  from  the 


442  AMERICAN  METHODISM. 

official  press  of  the  Methodist-Episcopal  Church,  from 
the  critical  "  Quarterly  Eeview  "  to  the  small  "  Sunday- 
school  Advocate,"  or  "  Good  News,"  is  almost  incredibly 
great.  The  aggregate  regular  issues  of  the  whole,  most 
of  which  are  large  weeklies,  are  not  less  than  fiv)e  hun- 
dred thousand.  The  same  enlightened  views  that  have 
led  to  the  pubhcation  of  some  of  the  book  literature  of 
Methodism,  through  other  channels  than  the  Book  Con- 
cern, have  led  also  to  an  independent  establishment  of 
some  of  the  best  periodicals ;  and  there  are  now  not  less 
than  seven  weeklies  of  this  class  well  sustained  by  the 
patronage  of  the  Methodist-Episcopal  Church.  When 
to  all  these  we  add  the  periodical  publications  of  the 
Methodist  Church  South,  and  of  all  the  other  smaller 
denominations  of  Methodists  in  the  United  States  and 
British  America,  we  find  that  the  aggregate  publica- 
tions of  different  kinds  of  the  Methodist  weekly  periodical 
press  in  North  America  are  thirty-three,  and  their  issues 
not  less  than  two  hundred  and  fifty  thousand,  and  prob- 
ably more  than  three  times  the  number  of  similar  pub- 
lications from  the  press  of  any  other  denomination  in 
the  country.  Who  can  estimate  the  vast  influence  of 
all  this  amount  of  religious  reading  in  increasing  the 
intelligence,  regulating  the  lives,  and  improving  the 
piety  of  American  Methodists. 

That  the  Methodist  Book  Concern  has  done  so  much, 
and  done  it  so  well,  to  furnish  a  healthy  religious  liter- 
ature for  the  church,  may  make  it  seem  ungenerous  in 
us  to  say  that  it  might  have  done  more,  but  for  some 
disadvantages  with  which  it  has  had  to  contend.  Yet 
this  is  nevertheless  true.  It  has  been  required  to  fur- 
nish an  annual  bonus  out  of  its  profits  for  objects  not 
strictly  embraced  in  the  design  of  the  institution.     Its 


AMERICAN    METHODISM.  443 

real  design  should  he  to  circulate  the  words  of  truth  in 
their  most  attractive  and  useful  form,  and  to  the  greatest 
possible  extent ;  and  nothing  should  be  allowed  in  any 
way  to  embarrass  it  in  this  design.  Yet,  from  the  hour 
of  its  estabhshment,  it  has  been  expected  to  make  an- 
nual dividends  for  the  support  of  superannuated  preach- 
ers, and,  more  recently,  to  pay  the  salaries  of  the 
bishops  of  the  church.  When  the  time  comes,  which 
must  be  soon,  that  the  self  respect  of  the  largest  and 
wealthiest  Protestant  Church  on  the  continent  insists 
that  its  episcopacy  shall  be  supported  in  a  more  con- 
sistent way  than  by  the  profits  of  the  sales  of  a  book- 
store ;  and  when  the  Book  Concern  shall  be  left  free  to 
use  all  its  resources  in  improving  the  quality  of  its  pub- 
lications, and  in  giving  them  the  widest  possible  diffu- 
sion, then  will  it  be  less  embarrassed,  and  its  ability  will 
be  greatly  increased  to  meet  the  imperative  demands 
of  Methodism  in  respect  to  the  character,  the  variety, 
and  the  circulation  of  its  literature. 

Most  of  the  literary  men  in  American  Methodism  are 
now  living :  it  would  not  be  proper,  therefore,  to  say 
much  in  praise  of  their  individual  productions.  It  will 
not  be  out  of  place,  however,  to  speak  of  the  wide 
range  of  their  subjects,  and  the  general  superior  quality 
of  their  writings.  They  have  written  histories  and  phi- 
losophies ;  some  of  the  best  text-books  for  colleges  and 
common  schools  are  from  their  pen ;  they  have  written 
biographies,  and  able  expositions  of  the  Scriptures;  their 
works  on  purely  theological  subjects  are  numerous  ;  and 
they  have  been  prolific  in  writings  to  cultivate  religious 
devotion,  and  to  lead  the  reader  to  a  higher  state  of 
Christian  experience.  They  are  not  inferior,  as  a  class, 
to  the  writers  in  any  other  American  church. 


444  AMERICAN  METHODISM. 

Of  the  men  who  have  contributed  to  increase  the 
literary  treasures  of  American  Methodism,  and  who 
have  fallen  asleep,  we  will  speak  of  but  two.  We 
name  Asbury  first,  not  because  his  '-Journals"  are  en- 
titled to  a  very  high  ranlt  as  literary  compositions,  but 
because,  while  travelling  from  one  end  of  the  continent 
to  the  other,  he  found  time,  through  a  series  of  years, 
to  note  the  events  of  Methodist  history  better  than  any 
other  hand  has  done  it,  and  because  he  who  had  the 
best  opportunity  to  know  what  to  write  has  done 
it,  though  with  plainness,  with  unquestionable  faith- 
fulness. His  "  Journals  "  are  our  best  authority  for  the 
events  in  American  Methodism  from  the  organization 
of  the  Methodist-Episcopal  Church,  in  1784,  to  the  or- 
ganization of  its  delegated  General  Conference,  in  1812. 
He  wrote  also  most  of  the  obituaries  in  the  older 
"Minutes  "  of  the  Conferences,  and  he  has  thus  preserved 
for  us  the  strong  points  in  the  characters  of  many  of 
the  fathers.  "  As  biographical  sketches  they  are  models 
of  excellence." 

Dr.  Nathan  Bangs  deserves  to  be  ranked  as  the  most 
industrious  and  influential  writer  among  American 
Methodists  ;  certainly,  among  those  who  are  not  now 
living.  There  was  always  a  practical  and  sincere  aim 
in  his  productions  that  commended  them  to  the  respect- 
ful attention  of  all  who  perused  them.  lie  addressed 
the  church,  as  editor  of  its  great  weekly  periodical, 
in  behalf  of  its  great  enterprises  for  evangelization 
more  than  any  other  man,  and  for  many  years  ex- 
erted an  influence,  through  his  pen,  greater  than  any 
other  Methodist  writer.  His  great  literary  work  was 
his  "  History  of  the  Methodist-Episcopal  Church,"  in  four 
volumes.      Dr.  Stevens,  his  biographer,  says  of  it,  "  It 


AMERICAN  METHODISM.  445 

was  a  work  for  the  times,  if  not  for  all  times ;  and  of 
him,  "  As  a  historian  of  the  church  he  will  be  immortal. 
He  must  forever  be  acknowledged  as  the  principal  au- 
thority of  all  future  historical  writers  on  American  Meth- 
odism ;  and,  if  his  volumes  ever  cease  to  be  the  popular 
manual  of  our  history,  his  name  must  nevertheless  in- 
cessantly recur  as  an  authority  in  the  marginal  acknowl- 
edgments of  writers  who  may  supersede  him."  Though 
not  an  "artistic  work,"  it  is  full  of  well-authenticated 
historical  facts  and  documents,  faithfully  given,  without 
ornamentation;  and  his  reflections  on  the  various  phases 
of  Methodism,  as  time  and  circumstances  developed 
them,  show  that  he  comprehended  them  with  the  intelli- 
gence and  judgment  of  a  sound  Christian  philosopher. 

The  greatest  praise  that  can  be  given  the  literature 
of  Methodism,  is,  that  its  chief  object  has  been  to  in- 
struct its  readers  in  the  evangelical  and  experimental 
truths  of  Christianity.  This  was  almost  the  exclusive 
design  of  the  writings  of  John  and  Charles  Wesley,  and 
of  such  men  as  Fletcher,  Benson,  Clarke,  and  Watson 
among  the  Wesleyans,  and  of  the  greater  part  of  Ameri- 
can Methodist  writers;  and,  whether  their  writings  have 
been  prose  or  lyric,  expository  or  polemical,  whether 
they  have  been  in  sermons  or  biographies,  they  have 
had  one  great  design  apparent ;  it  was  that  men  might 
have  clearer  views  of  the  atonement,  and  its  necessity - 
and  benefits,  and  be  brought  individually  to  prove, 
by  a  conscious  certainty  in  their  own  experience,  that 
it  was  the  power  of  God  unto  salvation. 


CHAPTER    XX. 


METHODISM,  AND  THE  RELIGIOUS  TRAINING  OF  THE  YOUNG. 


'  Take  this  child  away,  and  nurse  it  for  me ;  and  I  will  give  thee  thy  wages." 

^^"^^-^  HE  most  promising  feature  of  Protestant- 
-^i^^?>^  \gYXi  in  this  day  is,  that  it  employs  such 
liberal  means  to  give  religious  instruction 
to  the  young ;  particularly  that  it  seeks 
directly  by  this  instruction  to  lead  the 
young  to  a  personal  knowledge  of  the 
converting  power  of  the  gospel.  Every 
evangelical  church  is  using  some  means 
to  save  the  young. 
Wlien  Methodism  began,  the  faith  of  the  church  em- 
braced but  vaguely  the  truth  uttered  by  Peter  on  the 
day  of  Pentecost,  "  The  promise  is  unto  your  children.'*' 
It  agreed  more  with  the  doubt  and  impatience  of  the 
disciples  who  forbade  parents  to  bring  their  young  chil- 
dren to  Christ :  it  did  not  embrace  the  possibility,  or  at 
least  not  the  importance,  of  the  conversion  of  children. 
The  most  that  the  Christian  church  then  taught  was,  in 
general,  that  the  young  should  be  instructed  in  what 
were  held  to  be  the  doctrines  of  the  Bible,  and  in  their 
obligations  to  lead  a  moral  life.  The  children,  even  of 
religious  parents  were  very  rarely  encouraged  or  assisted 
to  seek  through  Christ  the  pardon  of  their  sins ;  for  it 
was  an  experience  that  the  parents  themselves  hardly 


AMERICAN  METHODISM.  447 

dared  profess.  If  a  youth,  led  by  the  spirit  and  word  of 
God,  was  made  the  gracious  subject  of  this  pardon,  and 
especially  if  he  was  disposed  to  profess  it  publicly,  the 
reality  of  his  conversion  was  treated  with  such  suspicion 
that  he  received  no  encouragement  to  avow  it;  and  the 
distrust  that  was  shown  of  his  desire  to  assume  the  Chris- 
tian name  had  a  chilling,  if  not  a  killing,  influence  on 
his  purpose  to  live  godly.  When  Methodism  began,  it 
found  existing  among  Christians  a  common  sentiment, 
that,  when  one  was  old  enough  to  assume  the  duties  and 
responsibilities  of  a  citizen,  it  was  time  enough  for  him 
to  take  upon  him  the  obligations  of  the  Christian  pro- 
fession. In  fact,  it  was  generally  believed  that  children 
and  youth  should  be  taught  the  provisions  of  the  gos- 
pel, but  that  the  promise  of  its  application  to  them  was 
afar  off  The  result  of  such  teaching  was,  that  the  con- 
versions of  children  were  of  very  rare  occurrence.  The 
church,  in  any  organized  way  at  least,  employed  no 
direct  means  of  obeying  the  Saviour's  command,  "  Feed 
my  lambs." 

This  treatment  of  the  young,  in  respect  to  their  con- 
version, was  but  a  natural  corollary  of  the  way  in  which 
most  professed  Christians  treated  themselves.  They 
knew  but  little,  at  best,  of  the  renewing  grace  of  Christ: 
surely  they  would  not  expect  their  children  to  know  it. 
When,  therefore,  Methodism  made  known  to  them  that 
Christ  had  power  on  earth  to  forgive  their  sins,  it  would 
naturally  follow  that  they  would  care  for  the  salvation 
of  their  children.  It  became  in  this  way  a  double  evan- 
gelist, and  said  as  positively,  in  the  name  of  Christ, 
"  Suffer  the  little  children  to  come  unto  me,"  as  it  said 
to  all,  "  Ye  must  be  born  again."  In  saying  that  the 
revival  in  the  eighteenth  century,  of  a  religious  life  in 


448  AMERICAN  METHODISM. 

Christianity,  began  with  Methodism,  we  say  also  that  the 
jjresent  sentiment  of  the  church,  and  its  direct  efforts 
for  the  salvation  of  the  young,  originated  mainly  in  this 
Methodistic  movement;  and  that,  while  Methodism  gave 
to  the  church  a  religious  experience  that  it  had  not 
known,  it  added  several  years,  in  the  aggregate,  of  re- 
ligious life  to  the  church,  by  bringing  into  it  members 
at  an  earlier  age.  These  younger  members,  too,  were 
in  the  formative,  developing  period,  —  the  most  im- 
portant and  valuable  of  any  period  in  personal  history. 

The  mother  of  the  Wesleys  appears  to  have  been  a 
very  remarkable  woman.  Not  the  least  remarkable 
feature  in  her  life  was  the  strict  religious  training  that 
she  gave  her  children.  She  was,  in  this  respect,  an 
exception  to  most  of  the  women  of  her  day.  Yet, 
careful  as  she  was  in  the  instruction  of  her  family  in  re 
ligious  truth,  and  watchful  as  she  was  over  their  morals, 
and  exemplary  as  she  was  in  leading  them  to  observe 
the  forms  of  religion,  and  though  she  encouraged  them 
in  their  desires  to  live  godly  lives,  she  was  hardly  pre- 
pared, by  an  assurance  of  the  renewing  grace  of  Christ 
in  her  own  heart,  to  instruct  them  fully  in  the  expe- 
rience of  the  new  birth.  In  no  other  way,  than  from 
this  view  of  her  own  religious  state,  can  we  account  for 
the  fact,  that,  while  Wesley  was  striving  for  years  to 
obtain  an  assurance  of  his  acceptance  with  God,  his 
godly  mother  could  not,  or  did  not,  fully  reveal  to  him 
the  true  way  of  obtaining  it.  Yet  Susannah  Wesley  was 
one  of  the  most  extraordinary  women  that  ever  lived. 

Ilis  early  religious  instruction  from  his  mother  would 
lead  John  Wesley  to  appreciate  the  importance  of  simi- 
lar instruction  to  all  children.  Her  prayers  and  coun- 
sels and  reproofs,  her  godly  character,  and  the  encour- 


AMERICAN   METHODISM.  449 

agement  she  gave  him  to  obey  every  good  religious 
impulse,  followed  him  from  the  rectory  of  Epworth 
throughout  his  whole  life ;  and,  when  he  was  made  to 
understand  more  fully  the  way  of  salvation  than  she 
had  taught  him,  and  he  began  to  preach  the  power  of 
Christ  to  save  all  men,  and  he  repeated  the  words  of 
Peter  to  the  multitude,  "  The  promise  is  unto  you,"  he 
would  certainly  add,  "  and  unto  your  children."  It  was 
in  this  way  that  he  began  to  preach,  and  that  he  con- 
tinued to  preach  for  over  fifty  years,  and  that  he  taught 
all  his  assistants  to  preach. 

One  of  the  first  instructions  that  Wesley  gave  his 
lay  helpers  was,  that  they  should  assiduously  seek  the 
salvation  of  the  young.  In  his  large  "  Minutes,"  —  the 
law  of  his  societies,  —  in  reply  to  the  question,  "  What 
shall  be  done  for  the  rising  generation  ?  "  he  said,  "  Un- 
less we  take  care  of  this,  the  present  revival  will  last 
only  the  age  of  a  man.  Let  him  who  is  zealous  for  God 
and  the  souls  of  men  begin  anew.  Where  there  are  ten 
children  in  a  society,  meet  them  at  least  an  hour  every 
week.  Talk  with  them  every  time  you  see  any  at 
home.  Pray  in  earnest  for  them."  He  prepared  "In- 
structions for  Children,"  —  the  design  of  which  were  to 
teach  them  Scripture  truths  and  moral  duties;  but  es- 
pecially to  encourage  them  early  to  seek  Christ  as  their 
Saviour.  He  said  to  his  lay  preachers,  "When  there 
are  such  as  are  truly  aw^akened,  admit  them  to  the  so- 
cieties." It  was  not  long  before  many  serious,  praying 
youth  were  in  these  societies ;  and,  in  some  cases,  so 
many  that  they  were  put  into  juvenile  classes,  with  a 
pious  and  intelligent  woman  as  their  leader.  Some  of 
his  most  efficient  lay  preachers  were  converted  when 
they   were   children,   and   became    exhorters   or  local 


450  AMERICAN  METHODISM. 

preachers  when  not  more  than  sixteen  years  of  age. 
He  beheved,  what  was  then  regarded  by  most  Christians 
as  a  questionable  doctrine,  that  "  the  young  are  more 
readily  affected  by  the  truths  of  religion,  and  when 
they  grow  up  become  more  intelligent  and  godly  Chris- 
tians, than  those  who  come  to  mature  life  before  they 
embrace  Christ."  His  views  of  the  importance  of  the 
conversion  of  children  were  embraced  by  all  his  preach- 
ers and  people. 

The  introduction  of  Sunday  schools,  now  the  popular 
and  successful  method  of  all  churches  for  the  religious 
training  of  the  young,  transpired  some  years  after  Wes- 
ley had  given  specific  instructions  to  all  his  itinerants 
to  give  diligence  and  care  in  training  the  children ;  and 
the  Sunday  school,  if  not  in  form,  in  spirit  at  least,  pre- 
vailed throughout  the  Wesleyan  societies.  In  some  in- 
stances it  had  both  form  and  spirit.  Dr.  Stevens  says, 
"As  early  as  17G9,  a  young  Methodist,  Hannah  Ball, 
established  a  Sunday  school  in  Wycombe,  England, 
and  was  instrumental  in  training  many  children  in  the 
knowledge  of  the  Holy  Scriptures."  Another  Method- 
ist woman,  who  became  afterward  the  wife  of  Samuel 
Bradburn,  a  distinguished  Wesleyan  itinerant,  had  the 
honor  of  suggesting  to  Robert  Raikes  tlie  establish- 
ment of  the  first  Sunday  school  in  Gloucester,  and  of 
being  his  co-laborer  in  founding  that  school,  the  fame 
of  which  has  spread  throughout  the  woHd. 

AVe  have  before  alluded  to  the  fact,  that,  in  1784,  Wes- 
ley provided  for  the  independent  organization  of  Meth- 
odism in  America,  and  also  for  the  legal  permanent 
establishment  of  Wesleyanism  in  England,  after  his 
death.  At  the  close  of  this  year,  he  did  what  may  be 
called  the  third  great  act  of  his  old  age,  and  through 


AMERICAN  METHODISM.  451 

his  official  journal,  the  "Arrainian  Magazine,"  indorsed 
and  commended  Sunday  schools  for  the  adoption  of  his 
societies.  It  shows  that,  though  he  had  passed  fourscore, 
he  still  retained  with  vigor  that  faculty  for  which  he 
had  always  been  distinguished,  —  an  ability  to  see  the 
practical  advantages  of  such  a  religious  enterprise  ;  and 
that  he  still  retained  his  evangelical  love  for  any  and 
every  measure  that  would  further  the  desire  of  his  heart, 
and  save  the  young. 

"Wesley's  counsel  was  readily  followed  by  his  people ; 
and  in  a  short  time  Sunday  schools  were  organized  in 
many  of  his  societies,  the  itinerants  introducing  them, 
and  devoted  men  and  women  offered  their  services 
gratuitously  as  teachers.  Some  of  these  schools  num- 
bered from  five  to  eight  hundred  scholars.  Mr.  Wesley 
eays  that  there  were  at  Bolton  five  hundred  and  fifty. 
"  Such  an  army  of  them  got  about  me,  when  I  came  out 
of  the  chapel,  that  I  could  hardly  disengage  myself  from 
them," — a  good  proof  that  they  knew  the  love  and  in- 
terest he  had  for  them.  He  says  again,  "  I  find  these 
Sunday  schools  springing  up  wherever  I  go;  perhaps  God 
may  have  a  deeper  end  therein  than  men  are  aware  of" 
To  one  of  his  preachers  he  says,  as  if  inspired  by  a 
prophetic  vision,  "  It  seems  these  [Sunday  schools]  will 
be  one  great  means  of  reviving  religion  throughout  the 
nation."  And  to  another  he  writes,  "  This  is  one  of  the 
best  institutions  which  has  been  seen  in  Europe  for  some 
centuries." 

Methodism  led  the  van  in  introducing  Sunday  schools 
into  England,  especially  in  giving  to  them  an  evangeli- 
cal mission.  They  were  originally  established  by  Raikes 
for  the  purpose  of  gathering  together  the  vagrant  chil- 
dren of  the  city,  in  order  to  teach  them  to  read,  and  to 


452  AMERICAN  METHODISM. 

take  them  to  the  church  on  Sundays.  The  Methodists, 
wherever  they  estabUshed  them,  made  them  the  means 
of  direct  rehgious  instruction,  having  an  immediate  de- 
sign to  teach  the  children  the  Scriptures,  and  to  lead 
them  to  the  knowledge  of  Christ.  As  a  people,  they 
were  well  prepared  to  engage  in  such  a  movement. 
They  had  become  proverbial  for  the  great  interest  they 
had  always  evinced  for  the  salvation  of  the  young,  and 
this  interest  now  disposed  them  to  appreciate  an  institu- 
tion whose  object  corresponded  with  their  desires.  The 
practical  economy  of  Methodism,  with  an  itinerant  con- 
nectional  supervision  of  all  its  societies,  made  it  easy  to 
introduce  these  schools  generally  throughout  the  con- 
nection. Its  members  were  educated  as  religious  labor- 
ers, by  their  experience  in  the  class  and  prayer-meeting 
services  ;  and  thus  they  were  qualified  to  enter  with' 
facility  on  the  duties  of  the  new  institution.  What 
was  of  more  value  than  all  other  qualifications,  Meth- 
odists possessed  a  missionary  spirit,  and  an  experimental 
knowledge  of  divine  things,  that  inclined  them  to  engage 
in  the  work,  and  prepared  them  to  do  it  in  a  way  that 
would  make  Sunday  schools  a  means  for  the  conversion 
of  the  children,  and  a  real  nursery  of  the  church. 

American  Methodism  pursued  the  same  course,  in  re- 
spect to  the  religious  education  and  the  salvation  of  the 
young,  that  the  Wesleyan  body  did  in  England.  It  in- 
serted in  its  "Discipline"  the  same  rules  that  Wesley  had 
enjoined  on  his  preachers,  and  required  every  itinerant  to 
converse  with  the  children  in  respect  to  their  religious 
state,  to  gather  the  awakened  ones  into  societies,  and  to 
pray  for  them.  These  rules  were  strictly  observed ;  and, 
wherever  the  itinerants  went,  every  child,  as  well  as 


AMERICAN  METHODISM.  453 

every  adult,  expected  to  be  conversed  with,  and  ex- 
horted to  become  a  true  Christian.  On  this  account 
the  younger  portions  of  a  household,  where  Methodist 
preachers  went,  were  the  most  ready  to  welcome  and 
serve  them ;  nor  were  any  class  more  generally  bene- 
fited by  their  visits  than  the  children.  They  were 
made  the  subjects  of  special  prayer  at  the  family  altar ; 
they  were  encouraged  to  attend  the  class-meetings,  and 
their  names  were  enrolled  on  the  class-books ;  and  they 
were  spoken  to  and  counselled  in  regard  to  their  re- 
ligious life.  Hundreds  and  thousands  of  the  young 
became  Christians  under  the  influence  of  Methodist 
teaching,  and  grew  up  to  be  distinguished  as  ministers 
and  members  of  the  church. 

The  itinerant  life  of  the  Methodist  ministry,  especially 
in  its  earlier  period,  made  it  difficult  to  give  that  syste- 
matic attention  to  the  religious  training  of  the  young 
that  it  would  have  done  in  a  more  local  or  settled  min<- 
istry ;  but ,  with  all  this  disadvantage,  there  were  no 
men  who  were  more  industrious  and  zealous  than  they 
in  fulfilling  the  command  of  Christ  to  "  feed  the  lambs." 
Asbury,  the  pattern  pastor  as  well  as  bishop,  was  noted 
for  his  fidelity  in  teaching  the  children.  He  may  be 
called  the  founder  of  Sunday  schools  in  America ;  for  in 
1786,  long  before  they  were  generally  introduced  in  this 
country,  he  established  one  in  Hanover  County,  Ya.,  in 
the  house  of  Thomas  Cranshaw;  and  it  was  not  with- 
out good  fruit.  John  Charleston  was  converted  in  that 
school,  and  became  a  useful  minister  in  the  Methodist 
church. 

Methodism  has  an  honorable  record  in  the  history  of 
Sunday  schools  in  this  country.  As  early  as '1796, 
the  "  Discipline  "  of  the  church  said,  "  Let  us  labor,  as 


454  AMERICAN  METHODISM. 

the  heart  and  soul  of  one  man,  to  establish  Sunday 
schools  in  or  near  the  place  of  public  worship." 
Asbury,  in  his  notes  on  this  section  of  the  "  Disci- 
pline," says,  "  Alas !  the  great  difficulty  lies  in  finding 
men  and  women  of  genuine  piety  as  instructors.  Let 
us,  however,  endeavor  to  supply  these  spiritual  defects. 
Let  us  follow  the  directions  of  this  section,  and  we  shall 
meet  many  in  the  day  of  judgment  who  will  acknowl- 
edge, before  the  great  judge  and  an  assembled  uni- 
verse, that  their  first  desires  after  Christ  and  salvation 
were  received  in  their  3^ounger  years  by  our  instru- 
mentality." 

Asbury  impressed  his  sentiments  respecting  Sunday 
schools  on  all  his  preachers,  and  they  cheerfully  fol- 
lowed his  example  in  founding  and  supporting  them. 
But  the  sparsely  settled  circuits,  and  the  comparatively 
infrequent  visits  of  the  itinerants  at  the  same  place, 
prevented  the  establishment  of  these  schools,  except  in 
a  few  places ;  and  Methodist  Sunday  schools  w^ere  not 
generally  introduced  in  this  country  for  manj^  years 
after  the  "Discipline"  first  recommended  them.  Their 
number,  however,  increased  from  year  to  year ;  and, 
although  no  denominational  organization  was  formed  to 
encourage  and  aid  them  with  a  literature  appropriate 
to  their  wants  until  1827,  a  Sunday  school  had  at  that 
time  become  an  almost  universal  accompaniment  of 
every  Methodist  church. 

Li  1827  the  Methodist  Sunday-school  Union  was 
formed  ;  and  the  various  Conferences  and  societies  of  the 
church  responded  to  tlie  call  to  organize  auxiliaries  to 
it,  and  to  contribute  to  its  funds  to  provide  a  literature 
such  as  the  wants  of  the  schools  required.  The  Book 
Concern  then  began  to  turn  its  attention  to  the  work 


AMERICAN  METHODISM.  455 

of  furnishing  text-books  and  religious  reading  appro- 
priate for  young  readers,  and  an  increased  interest 
was  created  throughout  the  church  respecting  the  re- 
ligious education  of  the  young.  Dr.  Bangs  says, ''  Never 
did  an  institution  go  into  operation  under  more  favora- 
ble circumstances,  or  was  hailed  with  more  universal 
joy,  than  the  Sunday-school  Union  of  the  Methodist- 
Episcopal  Church." 

The  organization  of  these  collateral  or  auxiliary  in- 
stitutions of  the  church,  —  the  Sunday  schools,  —  and  of 
the  society  to  give  them  efficiency,  contributed  greatly 
to  aid  Methodism  in  its  efforts  to  improve  the  religious 
state  of  the  young.  The  press,  at  the  present  time 
not  inferior  to  any  other  agency  except  the  pulpit  for 
the  evangelization  of  men,  has  made  the  Sunday 
school  attractive  by  its  issues  of  instructive  and  enter- 
taining religious  books  and  periodicals.  A  literature 
has  been  prepared  and  furnished,  adapted  to  the  varieties 
of  age  and  attainments  of  both  scholars  and  teachers. 
The  issuing  of  these  works  became  a  special  depart- 
ment of  the  Book  Concern ;  and  the  talents  of  some  of 
the  ablest  men  of  the  church,  adapted  to  it,  were  em- 
ployed to  prepare  Sunday-school  publications.  Other 
denominations  engaged  in  the  same  work ;  and  many 
private  publishing  houses  of  the  country,  not  less  en- 
terprising than  the  denominational  ones,  rivalled  each 
other  in  furnishing  the  best  and  cheapest  Sunday-school 
books.  There  is  now  no  kind  of  literature  to  be  found, 
of  greater  variety,  or  of  better  quality,  or  more  gen- 
erally re'ad,  or  having  greater  influence  in  forming  the 
religious  character  of  the  youth  of  this  nation,  than  the 
literature  of  Sunday  schools. 

The  publications  of  the  Book  Concern  of  the  Method- 


456  AMERICAN  METHODISM. 

ist-Episcopal  Church  for  Sunday-school  purposes  are 
more  ih^w fifteen  himdred  bound  volumes,  —  constituting 
of  themselves  as  good  a  collection  for  a  Sunday-school 
library  as  the  issues  of  any  single  publishing  house  in 
the  country;  a  semi-monthly  publication,  the  '"Sunday 
School  Advocate,"  has  over  three  hundred  thousand 
copies,  —  the  largest  circulation  of  any  Sunday-school 
periodical  in  the  world ;  and  the  "  Teacher's  Journal," 
designed  particularly  for  teachers.  The  libraries  of  the 
different  Sunday  schools  in  the  Methodist-Episcopal 
Church  contain  more  than  two  millions  and  a  half  of 
volumes. 

The  extent  of  these  church  nurseries,  numerically 
considered,  is  very  great.  The  Annual  Conferences  of 
this  section  of  Methodism  reported  last  year  over  four- 
teen thousand  schools,  over  one  hundred  and  fifty  thou- 
sand teachers,  and  nearly  a  miUion  scholars.  The  other 
branches  of  American  Methodism  cannot  have  less  than 
half  this  number  of  schools,  teachers,  and  scholars;  and 
the  statistics  of  Methodist  Sunday  schools,  in  the  Uni- 
ted States,  far  exceed  the  aggregate  numbers  of  six  of 
the  other  largest  denominations  of  the  country. 

There  is  another  way  of  determining  the  interest  of 
Methodism  in  the  prosperity  of  its  Sunday  schools,  and 
its  care  for  the  salvation  of  its  children :  it  is  from  the 
provision  it  makes  for  their  accommodation,  and  the 
time  it  allots  to  them  for  their  services.  When  they 
were  first  introduced,  and  for  some  years  after,  there 
were  no  special  arrangements  to  make  the  place  of 
their  meeting  attractive,  or  specially  adapted  to  their 
design.  Now,  in  all  the  larger  churches  of  the  denomi- 
nation, there  is  a  Sunday-school  room,  with  its  seats,  its 
library  room,  Bible-class  rooms,  and  infant-school  rooms, 


AMERICAN  METHODISM.  457 

and  other  general  arrangements  well  adapted  for  their 
use,  and  as  specifically  provided  as  rooms  are  fitted  for 
the  prayer  and  class  meeting.  Formerly,  the  time  for 
Sunday-school  service  was  an  inconvenient  and  limited 
one  :  it  was  "  sandwiched "  in  between  the  morning 
and  afternoon  public  service ;  and  only  those  who  were 
willing  to  give  up  their  usual  noon  meal,  and  go  through 
a  protracted  and  laborious  duty,  would  attend  it. 
Now,  in  a  large  part  of  the  country,  the  Sunday  school 
is  regarded  of  sufficient  importance  to  be  entitled  to  a 
convenient  part  of  the  Sabbath  day  for  its  services, 
and  those  who  desire  may  attend  without  inconveni- 
ence. The  church,  respecting  this  matter,  has  adopted 
the  advice  of  Asbury,  given  in  1796,  "  Oh  !  if  our 
people  in  the  cities,  towns,  and  villages,  were  but 
sufficiently  sensible  of  the  magnitude  of  this  duty  and 
its  acceptableness  to  God  ;  if  they  would  establish  Sun- 
day schools  wherever  practicable,  for  the  benefit  of  the 
children  of  the  poor,  and  sacrifice  a  few  public  ordi- 
nances, every  Lord's  Day,  to  this  charitable  and  useful  ex- 
ercise, —  God  would  be  to  them  instead  of  all  the  means 
they  lose  ;  yea,  they  would  find  to  their  present  com- 
fort, and  the  increase  of  their  eternal  glory,  the  truth 
and  sweetness  of  those  words,  '  Mercy  is  better  than 
sacrifice.' " 

But  the  best  evidence  of  the  benefit  of  the  Sunday 
school  is  found  in  the  large  number  of  its  members  that 
are  early  converted,  and  become  intelligent,  active  mem- 
bers of  the  church.  The  Sunday  school  has  been  often 
called  "  the  nursery  of  the  church  : "  it  is  indeed  so, 
and  a  thrifty  nursery  too.  More  than  three  hundred 
thousand  of  those  connected  with  the  Sunday  schools 
of  the  Methodist-Episcopal  Church  have  been  reported 


458  AMERICAN  METHODISM. 

to  have  been  converted  during  the  last  twenty  years ; 
and  during  the  past  year  over  twenty -five  thousand 
similar  conversions  have  been  reported.  The  value 
of  these  converts  is  not,  however,  to  be  estimated 
alone  by  numbers  ;  they  have  generally  been  those  who 
by  previous  religious  instruction  have  been  trained  for, 
and  qualified  to  make,  the  best  kind  of  Christians.  Un- 
derstanding the  truths  of  Christianity,  and  prepared  to 
act  efficiently  in  the  duties  which  the  church  and  the 
demands  of  the  age  require  of  them,  they  have  proved 
valuable  members  of  the   church. 

A  single  fact  will  show  how  successful  has  been  the 
attention  given  to  the  early  conversion  of  its  youth  by 
the  Methodist-Episcopal  Church.  In  one  of  the  largest 
Conferences  of  the  church,  numbering  over  two  hun- 
dred, a  member  interested  in  the  subject  ascertained 
by  personal  inquiry  of  every  one,  that  the  average  time 
of  the  conversion  of  all  its  members  was  under  sixteen 
years  of  age  ! 

Still  further,  in  engaging  in  Sunday  schools,  in  order 
to  perform  its  duties  in  the  religious  education  of  the 
young,  Methodism  has  practically  applied  a  great  prin- 
ciple in  its  economy,  to  enlist  all  its  members  in  some 
active  and  practical  form  of  doing  good.  These  col- 
lateral agencies  have  furnished  the  church  with  a  good 
opportunity  to  employ  all  its  gifts  in  evangelical  efforts ; 
and  by  the  application  of  the  Scripture  law,  that  he 
that  watereth  shall  himself  be  watered,  they  have  im- 
proved the  quality  of  its  members ;  and  Methodism  is 
itself  much  more  active,  devoted,  aud  useful,  for  its 
extensive  system  of  Sunday-school  instruction. 


CHAPTER    XXL 


METHODISM   AND    CAMP-MEETINGS. 


"  They  shall  dwell  safely  in  the  wilderness,  and  sleep  in  the  woods." 

AMP-MEETINGS  have  been  intimately 
associated  with  the  history  of  Methodism 
in  this  countr}^,  since  the  beginning  of  the 
present  century.  They  have  been  com- 
mon and  popular  festivals  of  the  church 
throughout  the  whole  land,  as  well 
among  the  steady,  staid  New  Englanders 
as  with  the  free  and  rustic  populations  of 
the  far  West.  From  Canada  to  Texas, 
they  have  been  identified  with  the  working,  demonstra- 
tive agencies  of  Methodism.  Historically,  they  are  num- " 
bered  among  the  means  that  have  contributed  largely 
to  its  growth,  its  spiritual  state,  and  its  efficiency. 
Yet  it  is  a  remarkable  fact  that  they  have  never  been 
recognized  officially  as  belonging  to  its  system  ;  they 
have  never  even  been  named  in  its  "  Discipline,"  and  can- 
not therefore  be  said  to  form  an  intearral  or  essential 

o 

part  of  the  church  economy.  Strictly  speaking,  they 
are  not  necessary  to  Methodism,  but  have  proved  well- 
adapted  agencies  to  enable  it  to  spread  Scripture  holi- 
ness over  the  land.  The  eclectic  spirit  that  always 
characterized  the  leaders  of  Methodism,  and  was  ready 
to  adopt  any  consistent,  practical  means  to  gain  access 

459 


460  AMERICAN  METHODISM. 

to  the  people  with  the  word  of  life,  or  that  would  in- 
crease the  facilities  of  Methodists  to  promote  their 
spirituality  and  cultivate  fraternal  Christian  intercourse 
with  one  another,  —  taught  them  to  encourage  camp- 
meetings,  and  to  make  them  work  with  great  advantage 
in  the  well-adjusted  system  of  the  church. 

Like  all  the  peculiarities  that  distinguish  the  instru- 
mentalities of  Methodism,  camp-meetings  did  not  origi- 
nate from  any  preconcerted  design  in  those  who 
introduced  them.  Loosely  speaking,  they  introduced 
themselves,  and  suggested  their  own  advantages.  They 
are  exclusively  an  American  institution.  With  all  their 
usefulness  in  this  country,  they  have  never  been  held  by 
Methodists  in  other  countries. 

The  first  camp-meeting  held  in  this  country,  of  which 
we  have  any  account,  and  from  which  came  the  subse- 
quent custom  of  holding  them  elsewhere,  was  in  1799, 
near  the  Red  River,  in  Tennessee.  It  was  improvised 
from  the  circumstances  that  required  it.  The  occasion 
was  a  simple,  rustic  sacramental  service,  in  which  the 
religious  interest  became  so  great  that  the  meeting  con- 
tinued for  several  successive  days.  The  remarkably 
demonstrative  exhibitions  or  effects  on  those  present, 
like  the  wonders  on  the  day  of  Pentecost,  were  "  noised 
abroad  "  through  all  the  country  around,  and  the  peo- 
ple, attracted  by  the  reports,  came  for  many  miles  to 
witness  or  to  enjoy  the  strange  scenes.  They  brought 
their  provisions  and  bedding,  and  built  tents,  Ijooths,  or 
huts,  for  their  temporary  accommodation.  Tliis  was  the 
occasion  and  the  manner  of  this  first  extemporized 
camp-meeting. 

The  fame  of  this  meeting,  from  the  extraordinary  ex- 
citement attending  it,  and,  not  less,  from  the  testimony 


AMERICAN  METHODISM.  461 

of  those  who  had  been  religiously  benefited  by  it, 
spread  throughout  the  State  and  into  Kentucky.  Sim- 
ilar meetings  followed  in  both  these  States,  and  were 
characterized  by  even  greater  religious  interest,  with 
a  larger  attendance,  and  with  more  remarkable  results, 
than  the  first.  These  assemblies  were  immense,  at  some 
times  numbering  (as  reported)  twenty  thousand  :  they 
drew  the  people  in  such  crowds  that  they  seemed,  for  the 
time,  to  depopulate  many  of  the  villages  near  them. 
At  some  of  them,  many  hundreds  professed  to  be  con- 
verted. The  habits  of  pioneer  life  were  favorable  to 
such  extemporized  gatherings.  With  them  originated 
a  great  revival  of  religion,  —  greater,  in  proportion  to 
the  population,  than  any  that  has  since  transpired 
throughout  the  Western  country. 

These  mass-gatherings  were  at  first  called  "  general 
camp-meetings ; "  because  they  were  held  for  union  ser- 
vices by  Presbyterians,  Baptists,  and  Methodists,  and 
were  patronized  and  sustained  by  all  these  denominations. 
They  were  continued  for  a  year  or  two  as  union  meet- 
ings ;  but  soon  after  they  came  to  be  exclusively  sup- 
ported by  Methodists,  and  to  the  present  time,  with 
few  exceptions,  they  have  been  held  by  them  only. 

Camp-meetings  were  soon  introduced  into  all  parts 
of  the  country.  In  1801,  almost  with  the  introduction 
of  Methodism  itself,  they  were  held  in  Ohio,  and  con- 
tributed to  spread,  and  give  permanence  to,  the  denomi- 
nation in  that  State.  They  became  at  once  so  common 
and  popular  in  the  West  that  they  might  have  been 
properly  called  a  "Western  institution."  In  1803,  they 
were  first  held  in  Virginia,  North  and  South  Carolina, 
Georgia,  and  Maryland ;  and,  in  a  few  years  more,  they 
had  become  so  general  as  to  be  recognized  everywhere  as 


462  AMERICAN  METHODISM. 

a  Methodist  usage.  They  are  now  so  popular  and  in  such 
esteem  that  more  than  one  hundred  and  fifty  of  these 
"  Feasts  of  Tabernacles  "  are  held  annually  throughout 
the  United  States,  and  varying  in  the  attendance  on 
each  from  one  to  fifteen  thousand  people.  Not  less  than 
a  million  of  persons  hear  the  gospel  preached  every 
year  at  some  camp-meeting,  and  more  than  three  thou- 
sand were  reported  converted  at  these  meetings  in 
186G. 

The  provision  made  for  the  accommodation  of  those 
who  attend  camp-meetings  depends  much  on  the  cir- 
cumstances and  tastes  of  the  attendants.  When  first 
introduced,  and  even  now  in  sparsely  settled  regions  of 
the  country,  the  arrangements  for  the  temporal  conve- 
nience of  the  attendants  have  been  very  simple  and  rus- 
tic, and  literally  extemporized,  —  the  ground  itself  being 
consecrated  and  used  for  only  one  meeting  of  a  few 
days.  Those,  however,  that  are  held  nearer  the  large 
centres  of  population,  are  usuallj^  provided  for  more 
permanent  occupation :  the  grounds  are  purchased  and 
held  for  camp-meeting  purj^oses  exclusively,  and  dedi- 
cated for  these  sacred  uses.  They  are  usually  laid  out 
with  considerable  expense  and  taste.  The  tents,  and 
sometimes  neat  cottages,  are  constructed  with  reference 
to  the  comfort  of  their  occupants,  and  not  unfrequently 
furnished  with  many  of  the  conveniences,  if  not  with 
the  luxuries,  of  life.  These  metropolitan  camp-meet- 
ings—  and  nearly  every  large  city  or  group  of  cities  has 
one  — are  located  with  reference  to  the  healthiness  of  the 
place  and  the  pleasantness  of  the  grove  ;  and,  while  the 
site  for  them  is  chosen  so  as  to  give  them  a  decent  facil- 
ity of  access,  it  is  sought  at  the  same  time  to  avoid  an 
evil  proximity  to  the  busy  and  disturbing  world. 


AMERICAN  METHODISM.  463 

There  are  many  such  camp-grounds  in  various  parts 
of  the  country,  where  for  a  number  of  years  the  Meth- 
odists of  the  regions  around  them  have  been  accustomed 
to  assemble,  and  with  which  there  are  religious  associa- 
tions of  great  personal  historic  value.  The  attendance 
upon  them  is  anticipated  and  provided  for  with  an  in- 
terest not  less,  though  very  different  in  its  spirit  and 
design,  than  is  felt  by  many  fiishionable  pleasure-seek- 
ers in  respect  to  their  resort  to  some  summer  watering- 
place. 

These  meetings  seem  to  be  increasing  rather  than 
diminishing  in  number  and  in  the  attendance  upon- 
them.  The  objection  to  them,  that  they  are  not  needed 
or  useful  in  the  densely-settled  regions,  where  there  are 
churches  and  local  conveniences  for  the  religious  ser- 
vices of  the  communities,  does  not  appear  to  have  any 
practical  force  to  destroy  their  popularity.  True,  they 
were  originally  introduced  for  the  accommodation  of  a 
people  who  lived  wide  apart,  and  who  had  no  churches, 
or  insufficient  room  in  their  small  log-chapels  for  many 
to  assemble  for  worship ;  and  they  proved  of  great  ad- 
vantage to  those  who  were  thus  situated.  But  they 
have  been  equally  beneficial  and  attractive  to  tliose  who 
have  resorted  to  them  from  the  full  city  ;  and  Methodists 
of  the  metropolis  acknowledge  their  usefulness,  not  less 
than  those  from  the  hills  and  the  prairies. 

Historically,  camp-meetings  have  been  noted  for 
what  is  commonly  called  religious  excitement.  Many 
persons  have  exhibited  at  them  the  most  intense  re- 
ligious emotions,  often  to  such  a  degree  as  to  over- 
come their  physical  functions,  and  to  render  them  for  a 
season  seemingly  unconscious  and  helpless.  Because 
of   this   fact,  especially   in  their   early  history,  camp- 


464  AMERICAN  METHODISM. 

meetings  have  been  obnoxious,  even  to  many  professed 
Cliristians, —  they  have  not  sympathized  with  what  was 
called  the  "slaying  power."  We  shall  not  attempt  to 
show  why  sucli  phenomena  apj^eared  at  these  meetings, 
nor  why  such  scenes  were  more  frequent  at  camp- 
meetings  in  former  years  than  they  are  at  present ; 
our  duty  is  rather  to  give  the  facts  respecting  them,  and 
how  they  aflected  the  progress  and  character  of  Method- 
ism itself  That  such  scenes  did  usually  transpire,  and 
that  the  subjects  of  them  were  both  Christians  and  sin- 
ners ;  that  they  were  those  who  were  disposed  to  regard 
such  exercises  as  favorable  to  an  improved  religious 
state,  and  those,  too,  who  had  previously  declared  their 
want  of  confidence  in  them,  and  were  violent  op- 
posers  of  any  such  demonstrations ;  that  those  who  were 
thus  strangely  affected  did  often  profess  to  have  ob- 
tained the  pardon  of  their  sins,  and  declared  it  with 
shouts  and  with  thanksgivings,  and  united  with  God's 
people,  and  lived  subsequently  a  life  becoming  godli- 
ness, —  are  facts  too  well  attested  to  admit  of  doubt. 
There  may  have  been  many  instances  of  extravagance, 
and  an  occasional  case  of  hypocrisy  (there  was  a  Simon 
Magus,  who  thought  to  buy  the  gift  of  God  with  money) ; 
but  such  exceptions  to  the  sincerity  and  integrity  of 
those  who  were  really  and  powerfully  moved  by  the 
Spirit  are  no  more  valid  objections  to  the  reality  of  the 
work  than  the  attempts  of  the  magicians  to  imitate  the 
miracles  of  Moses  are  proof  against  the  reality  of  these 
miracles. 

Wherever  camp-meetings  were  held,  these  demonstra- 
tive scenes  occurred ;  perhaps  it  is  not  too  much  to 
say  that  they  were  encouraged,  and  that  they  were  re- 
garded as  good  signs.     In  the  West,  where  they  origi- 


AMERICAN  METHODISM.  465 

nated,  in  every  assemblage  there  were  scores  or  hun- 
dreds who  were  prostrated  by  a  remarkably  strange 
power,  and  Methodism  gathered  many  of  its  best  mem- 
bers from  the  subjects  converted  at  its  camp-meetings. 
Nor  were  such  effects  peculiar  to  Western  camp-meet- 
ings :  they  were  as  common  in  New  England  as  in 
Ohio.  A  description  of  one  of  these  may  be  given 
as  a  sample  of  others.  In  the  "  Life  of  Bishop  Hed- 
ding,"  we  have  an  account  of  a  camp-meeting  held 
in  Hebron,  Conn.,  in  1809,  while  he  was  presiding 
elder.  Such  meetings  were  of  recent  introduction 
in  that  region,  and  many  scandalous  stories  had  been 
circulated  in  regard  to  them.  His  biographer  says, 
"  Often,  during  the  exercises,  individuals  would  fall 
prostrate  to  the  ground.  As  the  meeting  progressed, 
the  interest  continued  to  increase.  On  the  fourth  or 
fifth  day,  during  the  evening  sermon,  the  power  of 
the  Holy  Ghost  fell  on  the  congregation  with  over- 
whelming force.  The  people  began  to  fall  on  every 
side.  Many  who  had  come  to  the  meeting  out  of  mere- 
idle  curiosity  w^ere  stricken  down  to  the  ground,  and 
cried  aloud  for  mercy.  Many  of  other  Christian  de- 
nominations, who  were  greatly  prejudiced  against  the 
Methodists,  and  especially  against  such  exercises,  fell 
powerless  to  the  earth,  and  afterwards  acknowledged 
the  mighty  hand  of  God.  Quite  a  number  of  Method- 
ists also,  who  had  never  witnessed  such  scenes,  and 
were  strongly  opposed  to  them,  fell  along  with  the 
others.  It  was  an  awful  hour  of  the  manifestation  of 
God's  power  and  grace.  Within  the  space  of  a  few 
minutes,  it  w^as  ascertained  that  not  less  than  five  hun- 
dred lay  prostrate  by  the  power  of  the  Holy  Ghost. 
Although  it  was  evening,  the  report  of  these   events. 


466  AMERICAN  METHODISM. 

was  spread  through  the  town  of  Colchester,  a  few  miles 
distant ;  and  the  people  flocked  in  crowds  to  the  scene. 
Physicians  came,  and  passed  around  among  the  prostrate 
people,  feeling  the  pulses  of  the  helpless.  They  looked, 
as  they  passed  around,  as  solemn  as  if  they  were  just 
going  forth  to  the  judgment.  The  people  were  all 
amazed  and  confounded  ;  the  scoffer  was  silenced  ;  the 
blasphemer  turned  pale  and  trembled ;  the  infidel  stood 
aghast.  The  universal  cry  of  all  was,  '  Truly  this 
is  the  mighty  power  of  God  :  let  us  adore  and  trem- 
ble before  him.'  That  night  of  glorious  power  was  with 
multitudes  the  turning-point  that  thenceforward  shaped 
their  destinies  heavenward  ;  and,  in  the  breasts  of  hun- 
dreds of  Christians,  the  holy  fire  was  kindled  anew  into 
a  more  glorious  and  inextinguishable  flame.  Victory 
was  now  complete.  The  fame  of  this  meeting  spread 
far  and  wide,  and  exerted  a  powerful  influence  in  favor 
of  Methodism  through  all  that  region  of  country." 

Why  such  scenes  are  less  frequent  now  than  in  former 
times  may  not  be  easily  explained  ;  that  they  are,  is, 
however,  historically  true.  But  it  is  also  true  that  the 
number  of  conversions  at  camp-meetings  of  recent  date 
are  not  less  than  they  were  at  these  meetings  fifty 
years  ago. 

There  is  much  in  the  scenes  and  exercises  of  a  camp- 
meeting  to  awaken  peculiar  impressions,  and  to  favor 
religious  emotions.  The  novelty  of  the  occasion  may 
create  interest,  and  excite  a  spirit  of  speculation  re- 
specting its  peculiarities :  but,  above  these,  there  will  be 
a  solemnity  of  feeling  arising  from  the  ever-pervading 
impression  that  the  "  city  in  the  woods"  has  been  built 
expressly  for  the  purpose  of  worshipping  God ;  and  an 
irrepressible  consciousness  of  the  divine  presence  will  be 


AMERICAN  METHODISM.  467 

seriously  felt.  The  services  are  such  as  to  intensify  this 
feeling.  As  the  vast  multitude  are  listening  to  preach- 
ing, particularly  earnest,  direct,  and  evangelical ;  or  to 
the  singing,  in  its  loud-swelling  notes  of  praise  like  the 
sound  of  many  waters,  —  singing,  too,  if  not  uttered 
with  great  artistic  skill,  yet  coming  from  hearts  full  of 
sincere  love  and  devout  gratitude  to  the  Almighty ;  or 
hearing  the  fervent,  simple,  and  importunate  prayer, 
ascending  from  the  various  companies  in  the  different 
tents,  to  Him  whose  ear  is  attentive  to  their  petitions, 
—  these  services,  accompanied  by  the  conviction  that 
there  is  a  divine  attestation  to  their  acceptance,  and 
that  they  fill  the  hearts  of  the  worshippers  with  peace 
and  joy,  bring  home  to  all  present,  even  to  the  most  care- 
less, a  conscious  solemnity,  and  awaken  in  them  the 
belief  that  "  This  is  the  house  of  God,  and  the  very  gate 
of  heaven;"  and  many  who  had  come  to  speculate,  or 
to  mock,  remain  to  pray  and  praise. 

Camp-meetings  are  extraordinary  seasons  for  the 
effectual  preaching  of  the  Word,  not  only  because  they 
favor  an  attentive  seriousness  in  the  congregation,  but 
because  of  their  inspiring  effect  on  the  preacher.  There 
is  an  inspiration  to  a  public  speaker  in  the  presence  of 
a  great  multitude,  and  to  none  more  than  to  the 
preacher  of  the  gospel.  Ten  thousand  hearers  awaken 
in  him  a  sense  of  responsibility,  and  arouse  all  the  ener- 
gies of  his  soul  to  vindicate  the  claims  of  his  Master, 
and  to  make  the  gospel  a  message  of  power  to  his 
hearers.  Hence  it  has  always  been  true,  that  the 
preaching  at  camp-meetings  has  been  more  remarkable 
than  on  all  other  occasions  for  its  earnestness,  its  true 
eloquence,  and  its  astonishing  effects.  Men  who  at 
ordinary  times   have   been  known  only  for  a  limited 


468  AMERICAN  METHODISM. 

power  in  their  public  addresses  have  risen  above  them- 
selves, and  held  the  vast  listening  throng  in  rapt  atten- 
tion, and  moved  them  by  words  of  overwhelming  power. 
The  greatest  preaching  ever  heard  on  this  continent 
has  been  at  camp-meetings,  or  when  heard  by  such  im- 
mense multitudes  as  gather  at  such  times.  How  such 
a  company  stirred  the  hearts  of  Wesley  and  Whitefield 
at  Kingswood  and  Moorfields !  how  it  fired  the  souls  of 
McKendrie  and  Bascom,  of  Cookman  and  Fisk,  and 
qualified  them,  with  divine  help,  to  take  captive  the 
thoughts  and  feelings  of  their  hearers,  and  sway  them 
as  the  forest  is  moved  by  the  tempest  ! 

The  best  reason  for  camp-meetings  is,  that  they  have 
been  occasions  where  great  numbers  have  been  con- 
verted. This  is  an  appeal  to  facts  that  may  not  be 
denied,  and  its  force  cannot  be  resisted.  Such  facts 
are  abundant  all  along  the  history  of  these  meetings. 
They  have  been  efficient  agencies  to  awaken  the  atten- 
tion of  many  to  the  claims  of  a  religious  life,  who  other- 
wise would  probably  never  have  felt  such  awakenings; 
and  thousands  have  been  brought  to  the  knowledge  of 
the  truth  through  their  instrumentality.  The  novelty 
of  the  occasion  may  have  brought  them  to  it ;  they  may 
have  come  from  the  promptings  of  curiosity  or  for  diver- 
sion; they  may  have  come  to  disturb  the  quiet  and  order 
of  the  services;  but,  brought  within  the  range  of  the 
truth,  its  arrow  has  entered  between  the  "joints  of  their 
harness,"  and  the  wounded  sinner  has  found  relief  only 
in  the  blood  of  Christ.  The  converts  at  such  seasons 
have  been  quite  often  those  who  were  not  accustomed 
to  attend  religious  worship ;  and,  as  this  class  are  as 
numerous  in  more  thickly-settled  communities  as  in 
regions  where  the  population  is  sparse,  camp-meetings 


AMERICAN  METHODISM.  469 

have  been  quite  as  productive  of  good  in  the  neighbor- 
hoods of  towns  and  cities  as  where  the  people  live  more 
widely  apart. 

Besides  these  proofs  of  the  benefit  of  camp-meetings, 
there  is  a  sound  philosophy  that  justifies  holding  them: 
they  are  calculated  to  favor  what  might  be  called  a 
religious  state  of  mind,  by  an  undivided  attention  to 
meditation  and  worship  for  successive  days  together. 
In  the  ordinary  routine  of  home  life,  there  are  cares 
and  diversions  that  interfere  with  an  exclusive  and 
protracted  service  of  self-examination,  consecration,  and 
prayer;  but  the  sincere  attendants  at  camp-meetings 
say  to  the  disturbing  world,  "  Stay  thou  there,  while  we 
go  up  and  worship."  They  separate  themselves  from 
all  diverting  influences,  and  formally,  as  well  as  in 
spirit,  give  themselves  wholly  to  the  divine  service. 

There  is  one  reason  for  holding  these  annual  assem- 
blies in  the  grove,  not  fully  appreciated,  and,  because  it 
appears  less  strictly  religious,  not  often  named :  it  is 
that  they  afford  a  reasonable  and  profitable  way  to  give 
recreation  to  the  mind  and  body  of  Christians,  —  a 
change  from  the  duties  of  ordinary  life,  that  in  some 
form  is  beneficial. .  Recreation  is  not  inactivity,  but  the 
stimulant  of  a  change  that  becomes  a  species  of  rest,  be- 
cause of  its  variety.  All  classes  of  the  community  seek 
to  obtain  this.  The  mass  of  the  world  find  it  in  dissipa- 
tion and  pleasure.  They  seek  it  in  their  holidays,  their 
summer  resorts,  and  in  what  they  denominate  their 
sports.  Surely  there  can  be  no  better  way  for  God's 
people  to  obtain  it  than  by  invigorating  the  heart  and 
mind  by  devoutly  waiting  on  the  Lord. 

These  meetings  have  proved  of  inestimable  value  to 
Methodism,  as  they  have  aided  in  making  Methodists  a 


4:70  AMERICAN  METHODISM. 

homogeneous  people,  and  preserved  in  them  an  earnest 
spiritual  character.  In  olden  times  the  quarterly  meet- 
ings, as  they  were  then  held,  contributed  to  produce 
these  results;  but  the  old-fashioned  quarterly-meeting 
festivals  have  passed  away.  Camp-meetings  have,  in  a 
measure,  supplied  their  place.  The  feasts  of  the  Jews 
were  divine  appointments,  designed  to  increase  the  at- 
tachment of  that  people  to  the  temple  and  its  service, 
to  intensify  their  spirit  of  nationality,  and  to  strengthen 
the  alliances  of  the  tribes.  As  long  as  they  came  regu- 
larly together  at  Jerusalem,  from  Dan  to  Beersheba, 
for  the  Passover  and  Pentecost,  it  aided  to  make  them 
a  united  and  fraternal  people.  Similar  results  have 
followed  in  Methodism,  as  every  one  in  Zion  has  ap- 
peared before  God  at  the  camp-meeting.  The  hearts 
of  the  people  have  been  drawn  together  in  love,  sym- 
pathy, and  fraternity ;  and,  when  the  members  have 
separated  from  these  spiritual  feasts  to  their  different 
localities,  they  have  had  a  better  appreciation  of  each 
other's  character,  and  felt  a  stronger  bond  of  alliance 
holding  them  together.  They  have  returned  home  with 
an  increased  love  for  Methodism,  and  have  had  a  new 
inspiration  to  work  together  as  Methodists,  in  one  spirit, 
for  a  common  Saviour  and  for  a  common  cause. 


CHAPTER    XXII. 

METHODISxM    AND    MORALITY. 
"  The  second  Is  like  unto  it,  TIiou  shalt  love  thy  neighbor  aa  thyself." 

HERE  are  "  two  tables "  to  the  law,  ac- 
cording to  the  doctrine  of  Methodism,  — 
love  to  God  and  love  to  man ;  and 
Methodists  hold  that  both  of  them  must 
be  obeyed  in  order  to  be  a  true  Christian. 
Still,  like  their  Master,  they  believe  that 
the  command  to  love  the  Lord  with  all 
the  heart  is  so  far  of  greater  importance 
than  the  second,  to  love  the  neighbor,  as 
Qecessarily  to  precede  it,  prepare  for  it,  and  produce  it. 
In  a  word,  they  hold  that  true  religion,  which  is  a  con- 
scious love  of  God  in  the  heart,  has  the  same  relation  to 
true  morality,  or  the  exhibition  of  love  to  our  neighbor, 
as  the  root  has  to  the  tree :  the  latter  must  derive  its 
power  and  life  from  the  former.  Hence  the  first  teach- 
ing of  Methodism  has  been,  whether  to  Pharisee  or  pub- 
lican, "  Ye  must  be  born  again."  It  had  little  hope  of 
a  man  until  he  was  made  to  feel  the  need  of  this,  and 
was  ready,  by  repentance  toward  God  and  fiith  in 
Christ,  to  seek  and  obtain  it.  Its  Christianity  was  not  a 
system  of  forms,  or  of  opinions,  or  of  attempted  moral- 
ities, aside  from  the  work  of  God's  Spirit  wrought  upon 
the  heart.  This  must  precede  all  else  to  make  the  per- 
fect Christian  man. 

471 


472  AMERICAN  METHODISM. 

But  Methodism  has  always  held  that  obedience  to 
the  second  table  would  follow  obedience  to  the  first,  — 
that,  when  a  man  was  truly  converted,  he  would  become 
truly  moral ;  and  it  has  ever  taught  that  the  love  of 
our  neighbor  was  a  good  test  whether  we  indeed  loved 
God.  In  its  "  General  Rules,"  it  said  that  a  desire  to  flee 
the  wrath  to  come,  and  be  saved  from  shi,  would  be 
seen  in  its  fruits, —  in  observing  the  moral  law.  When- 
ever, therefore,  men  became  Methodists,  they  were 
expected  to  show  it  by  the  change  in  their  manner  of 
living,  —  in  moral  as  well  as  praying  lives. 

Methodism  introduced  a  new  epoch  in  respect  to 
Christian  experience,  but  with  this  it  introduced  an- 
other change,  quite  as  manifest  and  important :  it 
produced  a  radical  reformation  in  the  morality  of  the 
people.  Wherever  it  went,  it  led  men,  even  those  who 
had  sunk  into  the  lowest  depths  of  practical  wicked- 
ness, to  reform  their  lives  and  give  up  their  sins.  Its 
influence  on  the  colliers  of  Kingswood,  —  transforming 
them  from  a  beastly,  drunken,  fighting,  and  violent 
class,  to  a  cleanly,  sober,  peaceable,  and  honest  com- 
munity, was  only  a  legithnate  effect  of  the  gracious 
work  of  the  Spirit  on  their  hearts.  This  effect,  the 
same  in  its  nature  and  certainty,  was  always  produced, 
whenever  wicked  men  could  be  induced  to  receive  the 
truths  that  were  preached  by  Methodist  itinerants. 

The  standard  of  morality  was  very  low  at  the  time 
that  Wesley  began  his  evangelical  movement ;  the 
practice  of  morality,  far  below  its  standard.  Method- 
ism had  therefore  to  elevate  the  one,  and  to  reform 
the  other ;  and  it  did  both  with  marked  success.  The 
real  secret  of  this  success  was,  first,  from  the  influence 
of  the  converting  grace  of  Christ  on  the  hearts  of  its 


•       AMERICAN  METHODISM.  473 

subjects;  and,  next,  from  the  superior  code  it  adopted 
in  the  specification  of  the  particular  acts  that  were 
essential  to  a  moral  life ;  and,  still  further,  in  insisting 
tenaciously  that  this  code  should  be  observed.  As  the 
religion  of  Methodists  was  founded  in  the  law  of  su- 
preme love  to  God,  their  morality  was  to  be  consistent 
with  love  to  their  neighbor ;  and  a  failure  to  practise 
this  excluded  the  delinquent  from  the  privileges  of 
Wesley's  societies.  Methodism  was  thus  a  pure  stand- 
ard of  morality,  and  a  system  of  rigid  discipline  to 
maintain  it.  The  result  of  both  was,  as  we  have  said, 
that  it  was  a  great  reformer  of  the  lives  of  the  people. 

There  was  great  comprehensiveness  in  its  enumera- 
tion of  sins  against  morality.  It  applied  to  the  temper 
of  the  mind,  the  utterance  of  the  lips,  and  the  acts  of 
the  life.  In  this  respect,  it  followed  the  Sermon  on' 
the  Mount,  and  applied  as  much  to  covetousness  as  to 
overt  acts  of  theft,  to  lust  as  to  positive  adultery,  to 
hating  the  neighbor  as  to  violently  maltreating  him. 
It  laid  the  axe  at  the  root  of  the  tree,  and  cut  down 
every  thing  that  was  a  violation  of  the  law  of  love. 

We  do  not  propose  to  inquire  how  far  Methodism 
was  successful  in  reforming  men  from  every  particular 
sin  to  which  they  were  addicted.  With  its  strict  code, 
and  with  a  scrutiny  of  its  members  approaching  almost 
to  surveillance,  it  usually  produced  a  complete  reforma- 
tion from  every  vice ;  and  the  lives  of  Methodists  were 
made  to  conform  to  a  godly  pattern. 

There  were  two  very  common  and  popular  sins  in 
this  country,  —  intemperance  and  slavery,  —  against 
which  Methodism  had  to  contend.  Its  treatment  of  the 
former  has  been  honorable  to  itself,  and  consistent  with 
its  high  standard  of  morality ;  in  respect  to  the  latter, 


474  AMERICAN  METHODISM.     • 

its  course  has  not  always  been  without  some  appear- 
ance that  would  justify  censure. 

The  almost  universal  use  of  intoxicating  drinks,  and 
the  fearfully  demoralizing  effects  of  the  practice  on  all 
the  interests  of  society  and  religion,  when  the  Wesleyan 
movement  begun,  made  it  imperative  for  Methodism  to 
declare  its  condemnation  of  the  practice,  and  especially 
as  a  large  part  of  its  converts  were  from  a  class  of 
society  who  were  generally  the  victims  of  the  evil. 
The  opposition  to  Methodism  was  usually  encouraged 
and  stimulated  by  those  under  the  influence  of  strong 
drink.  Wesley  therefore  assailed  the  sin  with  de- 
cidedly condemnatory  language,  and  made  the  disuse 
of  intoxicating  liquors  a  condition  of  admission  in  his 
societies.  In  his  "General  Rules,"  in  1743,  he  forbade 
"  drunkenness,  or  selling  spirituous  liquors,  or  drinking 
them,  except  in  cases  of  extreme  necessity."  So  far 
as  it  applied  to  his  societies,  he  was  the  founder  of  the 
first  Temperance  Society,  and  was  the  first  great  Tem- 
perance Reformer  of  modern  times.  Neither  the  E.stab- 
lished  Church  nor  Dissenters  made  any  such  prohibitory 
rules  in  respect  to  their  communicants ;  nor  were  there 
any  associations  designed  particularly  to  promote  a  ref- 
ormation from  intemperance.  When  Wesley  made 
rules,  he  insisted  that  they  should  be  obeyed ;  and  the 
effect  of  this  rule  was  that  dram-drinking  was  utterly 
excluded  from  Wesleyan  Methodism.  For  many  years, 
it  was  the  only  strictly  temperance  organization  in  Eng- 
land. 

Intemperance  was  not  less  common  in  this  country 
than  in  the  Old  ;  nor  were  the  churches  here  any  more 
opposed  to  it,  or  more  strict  in  discipline  to  prevent  it, 
than  they  were  there.    Not  unfrequently  a  church  official 


AMERICAN  METHODISM.  475 

was  the  chief  vender  of  ardent  spirits;  and  the  use  of 
them,  with  but  few  exceptions,  an  ordinary  practice, 
even  by  professed  Christians.  Methodism  immediately 
interdicted  the  sale  and  use  of  them  in  all  its  members. 
As  early  as  1783,  it  said  in  its  "Discipline"  that  they 
"should  by  no  means  be  permitted  to  make  spirit- 
uous liquors,  sell  and  drink  them  in  drams."  In  the 
"  General  Rules  "  of  1789,  the  church  forbade  "  drunk- 
enness, buying  or  selling  spirituous  liquors  or  drink- 
ing them."  This  rule,  that  has  continued  with  but 
little  modification  to  the  present  time,  was  not  a 
dead  letter.  The  itinerants  were  themselves  strict  in 
observing  its  requisitions,  and  in  enforcing  its  applica- 
tion to  all  members  of  the  church.  Years  before  other 
churches  had  adopted  any  such  stringent  regulations  to 
prevent  intemperance,  and  before  voluntary  temper- 
ance societies  were  formed,  the  Methodist  Church  was 
working  efficiently  and  fliithfully  in  the  cause.  In  fact, 
so  generally  was  this  understood  by  the  leading  men 
of  Methodism,  that  when  the  American  Temperance 
Union  was  organized,  in  1826,  some  of  them  declined, 
unwisely  though  honestly,  to  take  part  in  the  organiza- 
tion, alleging  that  in  their  church  they  were  already 
connected  with  a  strictly  temperance  society.  There 
were,  however,  other  prominent  Methodists,  —  ministers 
and  laymen,  —  who  engaged  in  the  new  moveme«it. 
Very  soon,  these  were  followed  by  the  church  generally, 
and  exerted  a  great  moral  influence  in  advancing  the 
Temperance  Reform.  Steadily  and  uniformly,  Meth- 
odism, in  statute  and  in  practice,  has  taken  and  main- 
tained the  position  that  selling  and  using  intoxicating 
drinks  were  inconsistent  with  an  irreproachable  Chris- 
tian character. 


476  AMERICAN  METHODISM. 

Methodism  has  a  record  respecting  slavery  that  is  in 
part  honorable,  and  in  part  dishonorable.  A  narrative 
of  its  treatment  of  this  "  institution  "  will  show  the  cor- 
rectness of  this  opinion. 

It  is  necessary  to  know  how  universal  was  the  support 
and  patronage  given  to  this  evil,  in  order  to  know  the 
difficulties  with  which  the  opponents  of  slavery  had  to 
contend,  when  Methodism  was  first  introduced  in  this 
country.  For  more  than  two  centuries,  the  slave-trade 
from  Africa  was  carried  on  by  every  maritime  nation 
of  Europe,  and  the  system  of  slavery  was  sustained 
and  defended  by  every  ruler  and  people  bearing  the 
Christian  name.  The  slave-trade  was  a  source  of  great 
revenue,  and  prosecuted  by  large  corporations,  with 
kings  and  queens  at  their  head.  Slavery  was  early 
introduced  into  this  country ;  and  there  were  slaves  in 
every  colony,  with  the  exception  of  Massachusetts,  at 
the  beginning  of  the  Revolutionary  War.  The  supposed 
profitableness  of  slave  labor,  in  the  warm  climate  of  the 
Southern  colonies,  was  the  chief  reason  for  its  great 
relative  increase  in  the  Southern  portion  of  the  country. 
At  the  time  when  the  itinerants  of  Methodism  began 
their  labors  there,  slavery  was  common,  and  generally 
defended,  in  all  the  region  south  of  Pennsylvania.  In 
their  attempts  to  oppose  it,  and  to  eradicate  it  from 
these  communities,  they  had,  therefore,  to  meet  with  all 
the  opposition  that  cupidity  and  popular  usage  could 
invent.  It  is  only  fair  to  allow  the  church  any  apology 
or  justification  for  its  future  course  which  such  a  state 
of  things  can  suggest. 

One  thing  is  certain  :  The  early  Methodist  preachers 
were,  generally,  decided  opponents  of  slavery ;  and  they 
denounced  it  as  immoral  in  its  practice  and  inconsistent 


AMERICAN  METHODISM.  477 

with  the  profession  of  the  Christian  name.  In  doing 
this,  they  only  followed  the  lead  of  Wesley,  who  had 
said  of  the  American  slave-trade,  that  it  was  "  the  vilest 
that  ever  saw  the  sun."  American  Methodism  began 
very  early  its  efforts  to  "  extirpate  the  evil,"  not  only  in 
denouncing  its  immorality  by  its  preachers  personally, 
but  by  the  adoption  of  rules  that  condemned  it,  and 
provided  to  exclude  from  the  societies  all  who  were  en- 
gaged in  it.  There  was  a  straight-forward  and  peremp- 
tory tone  to  the  language  employed  by  the  first  minis- 
ters that  shows  how  strong  was  their  aversion  to  the  in- 
stitutiop.  At  the  Conference  in  1780,  it  said,  "This 
Conference  acknowledges  that  slavery  is  contrary  to  the 
laws  of  God,  man,  and  nature,  and  hurtful  to  society, 
contrary  to  the  dictates  of  conscience  and  pure  religion, 
and  doing  that  which  we  would  not  others  should  do  to 
us  and  ours.  We  pass  our  disapprobation  on  all  our 
friends  who  keep  slaves,  and  advise  their  freedom."  A 
more  consistent  and  comprehensive  judgment  of  the 
system  was  never  written.  If  it  had  said  we  "  require," 
instead  of  we  "  advise,"  the  statute  would  have  been 
complete. 

The  Methodist-Episcopal  Church,  at  its  organization 
in  1784,  said  (in  answer  to  the  question,  "  What  methods 
can  we  take  to  extirpate  slavery  ?  "),  "  We  view  it  as  con- 
trary to  the  golden  law  of  God,  on  which  hang  all  the 
law  and  the  prophets,  and  the  inalienable  rights  of 
mankind,  as  well  as  every  principle  of  the  Kevolution, 
to  hold  in  the  deepest  debasement,  in  a  more  abject 
slavery  than  is  perhaps  to  be  found  in  any  part  of  the 
world  except  America,  so  many  souls  that  are  all  capa- 
ble of  the  image  of  God.  We  therefore  think  it  our 
most  bounden  duty  to  take  immediately  some  effectual 


478  AMERICAN  METHODISM. 

method  to  extirpate  this  abomination  from  us."  The 
discipHne  of  the  church  then  provided  a  system  of  rules 
for  a  gradual,  though  speedy,  emancipation  of  all  slaves 
held  by  members  of  the  church  ;  no  person  Iiolding 
slaves  should  be  admitted  into  "  Society  "  or  the  Lord's 
Supper  until  he  had  complied  with  these  rules.  Those 
who  bought  or  sold  slaves,  or  gave  them  away,  except 
for  the  purpose  of  freeing  them,  were  to  be  immediately 
expelled.  There  was,  in  this  avowal  of  sentiment  re- 
specting slavery,  and  in  these  rules  for  its  extirpation,  a 
ring  of  true  and  decided  Christian  principle  and  firm- 
ness that  indicated  how  resolutely  our  fathers  were  dis- 
posed to  condemn,  and  to  remove  from  the  church,  any 
evil,  however  great  and  popular.  There  was,  however, 
a  note  appended  to  the  rules,  that  unfortunately  de- 
stroyed their  practical  benefit  for  the  purpose  of  eman- 
cipation,—  a  note  that  involved  the  strange  inconsisten- 
cy of  a  Christian  church,  after  it  had  declared  a  prac- 
tice contrary  to  the  law  of  God  and  the  rights  of  man- 
kind, basing  its  administration  in  regard  to  this  practice 
on  the  concurrence  of  the  civil  law.  Some  of  the  States 
had  adopted  laws  making  emancipation  difficult,  if  not 
impossible ;  and  the  Conference,  with  good  intentions, 
doubtless,  and  lest  it  should  embarrass  the  members  of 
the  societies,  said,  "  These  rules  are  to  afiect  the  mem- 
bers of  our  society  no  farther  than  as  they  are  consis- 
tent with  the  laws  of  the  States  in  which  they  reside," — 
a  condition  which  has  been  the  most  plausible  and  fre- 
quent plea  of  justification  for  practical  slavery  that  has 
been  urged  by  professed  Christians  in  this  country. 

It  could  not  be  expected  that  such  a  declaration,  and 
such  regulations,  formally  made  by  the  ministers  of  the 
church,  would  be  received  by  the  people   affected   by 


AMERICAN  METHODISM.  479 

them,  without  great  opposition ;  and  a  critical  period  in 
the  action  of  Methodism  in  respect  to  slavery  was  at 
hand :  it  was  to  decide  whether  the  church  would  be 
true  to  its  convictions,  and  maintain  its  statute,  or  yield 
to  the  demand  of  the  world,  and  rescind  or  suspend  it. 
Unfortunately,  the  world  prevailed  :  the  tide  of  oppo- 
sition was  too  strong  for  the  faith  and  integrity  of  the 
church,  and  in  six  months  the  obnoxious  rules  were 
suspended. 

It  is  comparatively  easy  for  one  to  pass  judgment  on 
the  conduct  of  others,  and  say  what  they  should  have 
done  in  given  circumstances,  while  he  is  far  removed 
from  the  perils  that  threatened  them.  Yet  we  can- 
not help  believing  that  that  was  the  decisive  period, 
and  that  the  action  of  the  church  at  that  time  was 
to  determine  the  future  relations  of  slavery  to  Meth- 
odism, and  perhaps  to  this  country  ;  that,  if  the  lead- 
ers of  Methodism  had  adhered  to  the  regulations  they 
adopted,  they  would  have  succeeded  in  effecting  a 
speedy  abolition  of  the  system  of  slavery  from  the 
land.  Slavery  was  not  then  so  firmly  rooted,  nor  was 
it  regarded  of  such  importance,  as  it  very  soon  came  to 
be  in  the  minds  of  those  who  supported  it.  There  were 
many,  even  in  the  midst  of  it,  and  some  who  were  par- 
ticipants in  its  practice,  who  considered  it,  at  best,  of 
doubtful  propriety ;  and  some  of  the  leading  statesmen 
of  the  South  were  ready  to  favor  measures  for  its  aboli- 
tion. At  the  North,  some  of  the  States  were  moving 
to  free  themselves  from  it ;  and  a  majority  of  Method- 
ists, both  North  and  South,  were  opposed  to  it.  Had 
the  newly-organized  Methodist  Church  adhered  tena- 
ciously to  its  rules,  it  might  have  provoked  some  perse- 
cution ;  and  a  few  of  its  members,  from  their  persistence 


480  AMERICAN  METHODISM. 

in  holding  slaves,  might  have  been  excluded  the  so- 
cieties; the  progress  of  the  church  might  have  been 
hindered  for  a  season  in  a  few  localities :  but  truth  and 
righteousness  would  have  ultimately  prevailed,  and 
slavery,  in  the  Church  at  least,  would  have  been  abol- 
ished. If  the  Methodist  Church  had  stood  firm  on  the 
platform  of  principle  it  had  laid  down,  the  other  churches 
of  the  land  could  not  have  failed  to  follow  in  its  path, 
and  the  entire  weight  of  the  Christian  influence  in  the 
country  would  have  been  arrayed  against  slavery.  What, 
then,  could  have  prevented  its  certain  abolition  ?  Who 
can  tell  the  glorious  results  that  would  have  followed, 
had  our  fathers  stood  firm  to  their  resolves?  Slavery 
has  been  the  bane  of  this  nation  ;  like  Canaanites  in 
the  land,  it  has  wrought  the  principal  evils  from  which 
the  nation  has  suffered,  and  exposed  the  State  as  well 
as  the  Church  to  its  greatest  perils.  It  has  made  the 
country  sectional  in  its  feelings,  provoked  the  displeas- 
ure of  God,  and  finally  brought  on  the  greatest  rebellion 
the  world  has  known,  with  all  its  sacrifice  of  blood  and 
treasure. 

We  will  not  blame  the  fathers  of  Methodism  :  a  more 
honest,  conscientious  class  of  men  than  they  were  have 
never  lived.  They  supposed  that  by  a  lenient  treats 
ment  of  the  evil,  while  they  declared  their  abhorrence 
of  it,  they  would  more  certainly  accomplish  its  extirpa- 
tion than  by  a  peremptory  exclusion  from  the  church 
of  all  engaged  in  it.  Could  they  have  seen  the  evil 
influence  of  their  course  on  the  future,  and  felt  how 
much  depended  on  decisive  measures,  as  we  now  see,  no 
men  would  have  contended  more  resolutely  than  they 
—  whatever  might  have  been  their  persecution,  or  the 
reproach  involved  in  it  —  for  the  immediate  emanci- 
pation of  every  slave  in  the  land. 


AMERICAN  METHODISM.  481 

But  they  jdeldecl  to  the  pressure,  and  the  obnoxious 
rules  were  suspended ;  and,  from  that  time  forward,  the 
action  of  Methodism  respecting  slavery  became  more 
and  more  lenient  and  compromising,  until  in  later  years 
it  treated  the  system  with  practical  complacency,  and 
many,  even  of  the  preachers,  became  its  defenders  and 
participated  in  the  guilt.  Notwithstanding  the  opposi- 
tion to  the  rules,  some  of  the  preachers  were  faithful  in 
denouncing  slavery  wherever  they  went.  Dr.  Coke  went 
southward  after  the  Christmas  Conference,  and  in  Vir- 
ginia began  to  speak  publicly  against  it.  He  says,  "  I 
now  begin  to  exhort  our  societies  to  emancipate  their 
slaves."  His  exhortations  provoked  persecution.  At 
another  time  he  says,  "  The  testimony  I  bore  in  this 
place  against  slaveholding  provoked  many  of  the  un- 
awakened  to  retire  out  of  the  barn,  and  to  combine  to 
flog  me  (so  they  expressed  it)  as  soon  as  I  came  out. 
A  high-headed  lady  also  Avent  out  and  told  the  rioters, 
as  I  was  afterwards  informed,  that  she  would  give  fifty 
pounds,  if  they  would  give  that  little  doctor  one  hun- 
dred lashes.  When  I  came  out,  they  surrounded  me, 
but  had  only  power  to  talk."  Both  Coke  and  Asbury 
prepared  petitions  for  the  preachers  to  circulate,  for  the 
signatures  of  the  freeholders,  asking  the  General  Assem- 
bly of  Virginia  to  pass  laws  for  the  immediate  or  gradual 
emancipation  of  all  the  slaves.  They  called  on  Washing- 
ton, and  asked  his  signature ;  and,  though  he  declined  to 
sign  their  petition,  he  declared  that  he  was  of  their  sen- 
timents in  respect  to  the  subject.  Many  of  the  itin- 
erants —  and  among  them  O'Kelly,  a  man  of  great  influ- 
ence —  preached  against  slavery.  Some  of  the  members 
of  the  societies  emancipated  their  slaves.  But  the  tide 
of  opposition  was  too  strong  for  the  courage  of  the 


482  AMERICAN  METHODISM. 

church;  and  denunciations  of  the  system  became  less 
frequent,  and  more  tame  and  equivocal,  until  in  a  few 
years  they  ceased  altogether. 

The  subsequent  official  action  of  the  church  was  a 
natural  result  from  its  having  yielded  to  the  demands  of 
slavery,  and  suspended  its  rules.  The  "  Discipline  "  con- 
tinued to  declare,  "  We  do  hold  in  deepest  abhorrence 
the  practice  of  slavery ;  .  .  .  that  we  are  more  than  ever 
convinced  of  the  great  evil  of  slavery;"  and  to  ask, 
"  What  shall  be  done  for  the  extirpation  of  the  evil  of 
slavery?"  But  all  these  positive  declarations  of  its 
condemnation  were  only  "  wooden  guns  ; "  and,  step  by 
step,  the  church  relaxed  its  efforts  for  the  extirpation 
of  the  evil.  First  it  limited  its  rules  against  slavchold- 
ing  to  official  members,  and  to  local  and  travelling 
preachers  ;  then  it  began  to  give  counsel,  and  attempted 
to  regulate  it,  —  to  "  admonish  and  exhort  all  slaves  to 
render  due  respect  and  obedience  to  the  commands  and 
interests  of  their  masters."  Steadily  the  practice  of 
slaveholding  became  more  and  more  common  among 
Methodists ;  and  preachers  themselves,  by  marriage  or 
otherwise,  were  found  complicated  with  it,  some  of 
them  defending  the  practice  by  the  authority  of  the 
Bible.  Yet  all  this  time  the  church  was  showing  the 
glaring  inconsistency  of  printing  in  its  "  Discipline  "  "  that 
it  held  slavery  in  deepest  abhorrence,"  and  allowing  the 
practice  of  it  in  its  members. 

Movements  to  remedy  an  evil  arc  sometimes  pro- 
voked from  the  excess  or  the  boldness  of  those  who 
practise  it ;  and  the  daring  enormities  of  slaveholding, 
and  the  assumption  of  slaveholders  and  their  apologists 
in  respect  to  it,  at  length  aroused  attention  and  pro- 
voked its  condemnation.     Slavery,  that   at   first   only 


AMERICAN  METHODISM.  483 

asked  toleration,  assumed  to  have  rights  and  immuni- 
ties. It  insisted  that  the  non-slaveholding  portion  of 
the  church  should  say  nothing  in  its  condemnation,  that 
those  engaged  in  it  should  be  eligible  to  all  church 
honors,  and  that  it  was  a  benevolent  and  Christian  in- 
stitution. From  a  plea  of  justification  for  it  from 
necessity,  because  the  laws  of  the  Southern  States  pro- 
hibited emancipation,  its  defenders  proceeded  to  advo- 
cate its  establishment  for  mercy  and  justice,  for  the 
good  of  the  slave,  and  by  the  right  of  the  master.  The 
disease  assumed  so  malignant  a  type  as  to  awaken  great 
alarm  in  some  portions  of  the  church  ;  and  Northern 
preachers  began  to  condemn  it  in  the  pulpit  and 
through  the  press,  and,  in  some  instances,  to  ask  its 
reprobation  by  the  action  of  Annual  Conferences.  This 
not  only  aroused  the  indignation  of  the  South,  but  it 
created  sympathy  for  their  Southern  brethren  in  a  large 
part  of  the  Northern  church,  who  required  that  all  agita- 
tion of  the  subject  should  cease.  The  discussion,  how- 
ever, of  the  evils  of  slavery,  and  especially  of  its  per- 
nicious relation  to  Methodism,  continued :  it  could  not 
be  put  down.  Even  the  command  of  ecclesiastical  au- 
thority did  not  avail  to  stop  it,  and  the  "  Abolition " 
party  gathered  adherents  every  day.  The  General 
Conference  of  1836  declared  that  it  was  "  decidedly 
opposed  to  abolitionism."  Divisions,  if  not  alienations, 
were  affecting  nearly  all  the  Northern  Conferences, 
because  of  the  agitations  of  the  subject.  The  South 
threatened  to  secede,  if  the  equality  of  slaveholders  to 
all  church  privileges  was  not  acknowledged  by  the 
election  of  one  to  the  episcopal  office.  Many  anti- 
slavery  men  of  the  North  were  ready  to  do  the  same^ 
thing,  if  the  church  did  not  adopt  some  measures  to* 


484  AMERICAN   METHODISM. 

exclude  slavery  from  the  church  altogether ;  a  small 
company  of  these  left  in  1843,  and  organized  a  new 
church.  For  ten  years  the  harmony  and  integrity  of 
Methodism,  in  every  part  of  tlie  country,  was  disturbed 
and  threatened  by  the  excitement  on  the  question  of 
slavery.  Reforms  honestly  and  earnestly  begun  never 
go  backwards.  The  conscience  of  the  Northern  portion 
of  the  church  began  to  be  seriously  affected  by  the  dis- 
cussions that  had  transpired,  and  a  majority  were  re- 
solved to  say  to  slavery  that  its  pretensions  and  arro- 
gance must  at  least  be  stopped.  Providence  opened 
the  way  to  do  this  unexpectedly ;  and  the  General  Con- 
ference of  1844  was  required  in  two  cases,  that  it  could 
not  evade,  to  give  its  decision  respecting  the  right  of  a 
minister  and  of  a  bishop  to  retain  their  official  places 
while  they  were  slaveholders.  The  action  of  the  Con- 
ference on  these  cases  was  the  decisive  one,  —  that  deter- 
mined tlic  future  position  of  the  Methodist-Episcopal 
Church  in  regard  to  slavery.  It  is  true  that  it  did  not 
pronounce  an  opinion  directly  and  explicitly  on  the 
moral  character  of  slaveholding,  or  that  those  holding 
this  relation  should  be  disqualified  for  church  member- 
ship ;  yet  it  did,  indirectly,  give  its  opinion  respecting 
these,  and  the  Conference  decided,  by  a  large  majority, 
that  a  slaveholding  bishop  should  "  desist  from  the  ex- 
ercise of  his  office  so  long  as  this  impediment  remains." 
The  result  of  this  action  is  well  known.  The  Southern 
portion  of  the  church  withdrew  from  its  relation  with 
the  Methodist-Episcopal  Church,  and  organized  the 
Methodist-Episcopal  Church  South;  and,  as  would  natu- 
rally follow  such  a  course,  every  thing  that  looked  like 
a  disapprobation  or  condemnation  of  slavery  disappeared 
from  the  discipline  it  adopted.     But  another  result,  not 


AMERICAN  METHODISM.  485 

less  important,  followed.  Having  begun  to  act,  by  ar- 
resting the  encroachments  of  slavery  on  the  ministerial 
office,  the  Methodist-Episcopal  Church  was  ready  to 
examine  with  more  candor  and  intelligence  the  nature 
of  the  system  itself  Very  soon  the  general  mind  of 
the  church  began  to  condemn  the  institution,  and  ulti- 
mately it  declared  that  no  slaveholder  should  be  eligible 
to  its  communion.  With  the  exception  of  the  seceding 
portion,  —  the  Methodist-Episcopal  Church  South,  — 
American  Methodism  has  returned  to  the  doctrine  of 
the  fathers,  and  now  declares  that  it  holds  in  "  deepest 
abhorrence  the  system  of  American  slavery."  But  it  has 
done  more  than  they  did:  it  now  insists  that  all  par- 
ticipants or  abettors  of  slavery  shall  have  no  place  or 
fellowship  among  its  membership. 


CHAPTER   XXm. 


METHODISM    AND     WOMAN. 


Help  those  women  who  labored  with  me  in  the  gospel,  whose  names  are  in  the  book 
of  life." 

.^y%  OW  imperfect  would  any  sketch  of  Meth- 
odism be,  without  some  notice  of  what  it 
has  done  for  woman  and  what  she  has 
done  for  it !  To  how  many  has  it  given  a 
sanctified  development  of  those  graces  that 
best  adorn  her  sex;  to  how  many  given 
a  name,  cherished  and  embalmed  by 
the  memory  of  every  Christian  virtue  ! 
(Sy  Methodism  has  received  from  woman  both 
aid  and  ornament,  without  which  it  would  have  been 
weak  and  rugged.  In  every  phase  of  its  history,  she 
has  been  its  "  helpmeet"  and  the  light  of  its  dwelling. 

We  have  referred  to  the  agencies  of  Methodism,  to 
improve  the  head  and  heart  of  the  young  ;  to  the 
grand  evangelical  mission  scheme  of  the  church,  extend- 
ing its  field  of  occupation  to  every  clime,  and  lifting 
from  barbarism  the  most  debased  nations  of  the  eartli. 
We  have  spoken  of  the  sufferings  endured  by  itinerants 
and  missionaries  who  have  shown  the  noblest  qualities 
of  true  Christian  heroism  ;  we  have  narrated  the  triumph- 
ant deaths  of  men  who  counted  not  their  lives  dear 
to  themselves  that  they  might  publish  the  grace  of 
God  to  their  fellow-men;  but  none  of  these  agencies 


AMERICAN  METHODISM.  487 

or  labors  or  sufferings  or  triumphs  are  worthy  of 
more  honor  than  should  be  given  to  the  work  of 
Methodist  women.  The  law  of  kindness  has  been  on 
their  lips,  the  beauty  of  holiness  in  their  lives.  In  self- 
denial  and  sacrifice  and  devotion  for  the  cause  of  Christ, 
they  have  proved  themselves  entitled  to  the  Saviour's 
commendation, "  She  hath  done  what  she  could."  True, 
from  the  very  nature  of  their  position,  their  deeds  have 
been  less  public,  and  their  virtues  less  heralded,  than 
those  of  men :  but  their  work,  like  the  leaven  which 
the  woman  took  and  hid  in  three  measures  of  meal  until 
all  was  leavened,  though  not  seen  outwardly,  has  never- 
theless permeated  the  whole  church ;  and  Methodism  is 
a  great  debtor,  for  its  rank  and  power  in  the  world,  to 
the  Christian  qualities  and  labors  of  its  women. 

It  is  a  fact  that  has  never  allowed  of  exceptions,  that, 
in  the  same  degree  that  religion  has  shown  itself  to  be 
pure  and  sanctifying,  as  it  has  affected  the  heart  with 
true  love  to  God,  and  the  lives  of  men  have  been  made 
godly  by  its  transforming  influence,  it  has  correspond- 
ingly elevated  woman  in  social  influence,  and  given  her 
an  increased  power  to  be  useftd.  This  remark  is  well  il- 
lustrated as  she  appears  in  the  Bible.  The  Old  Testa- 
ment is  interspersed  with  records  of  her  worth  :  there  is 
an  occasional  mention  of  pious  women,  who,  with  a  fliith 
like  Jochebed,  did  not  fear  the  wrath  of  the  king ;  or 
of  Hannah,  bringing  her  child  Samuel  to  minister  be- 
fore the  Lord ;  or  of  Esther,  perilling  her  own  life, 
and  saying,  as  she  goes  unbidden  into  the  royal  pres- 
ence in  behalf  of  her  doomed  nation,  "  If  I  perish,  I 
perish."  But  it  is  in  the  New  Testament,  under  a- 
brighter  and  more  spiritual  dispensation,  that  woman 
is  frequently  mentioned  for  her  piety,  and  her  influence 


488  AMERICAN  METHODISM. 

is  more  distinctly  honored.  Here  it  is,  in  the  advent  of 
the  Messiah,  that  distinguished  honors  are  conferred  on 
Mary  and  Ehzabeth ;  and  the  prophetic  spirit,  so  long 
departed  from  Israel,  is  given  back  again  to  Anna. 
Here  we  find  a  Martha  and  Mary  of  Bethany,  to  whose 
house  Jesus  loved  to  resort  after  the  labors  of  the  day 
in  Jerusalem;  and  receive  the  loving  attentions  of  one, 
in  her  hospitalities  and  careiid  solicitude  for  his  comfort, 
and  the  not  less  loving  trust  of  the  other  in  her  atten- 
tions to  his  instructions.  Here  we  find  a  Magdalene, 
in  her  penitent  and  grateful  soul  bathing  the  Saviour's 
feet  with  her  tears,  and  wiping  them  with  the  hair  of 
her  head.  Here  are  Joanna,  the  "wife  of  Herod's 
steward,"  and  Susannah,  and  many  others,  who  minis- 
tered unto  Christ  "  of  their  substance."  Here  are  the 
Marys,  "  last  at  the  cross  and  first  at  the  sepulchre," 
and  the  first  commissioned  to  proclaim  the  Saviour's 
resurrection  to  his  disciples.  Throughout  the  advent 
of  Christ,  it  is  woman  only  that  is  never  found  to  per- 
secute or  to  doubt  him.  In  the  full  dispensation  of 
the  gospel,  and  in  the  organized  primitive  church,  wo- 
men are  honorably  and  frequently  named.  They  were 
in  the  company  waiting  in  prayer  and  supplication  for 
the  promised  Holy  Ghost.  It  was  at  the  house  of 
Mary,  the  mother  of  Mark,  that  the  disciples  were  pray- 
ing in  behalf  of  Peter ;  and  to  this  house  he  naturally 
went  after  his  deliverance  from  prison.  How  many  are 
mentioned  with  distinction  by  Paul  in  his  letter  to  the 
Romans !  Here  are  "  Phebe  our  sister,  ...  of  the  church 
which  is  in  Cenchrea,"  who  had  "been  a  succorer  of  many, 
and  myself  also  ;  "  and  Priscilla,  the  wife  of  Aquila, —  of 
both  of  whom  Paul  speaks  three  times  in  his  Epistles, 
and  whom  he   calls   my   "  helpers    in    Christ   Jesus ; " 


AMERICAN  METHODISM.  489 

wlio  instructed  Apollos  "  in  the  way  of  God  more  per- 
fectly." Here  are  Mary,  who  he  says  "  bestowed  much 
labor  on  us,"  and  Junia,  "  of  note  among  the  apostles ; " 
and  Tr}' phena  and  Tryphosa  ;  and  Persis, "  who  labored 
much  in  the  Lord,"  —  all  of  whom  had  doubtless  ob- 
tained distinction  and  were  well  known  in  the  church 
at  Rome  for  their  zeal  and  gifts  and  faithfulness  in 
Christ.  There  are  others  of  whose  deeds  or  characters 
mention  is  made  in  the  "Acts"  and  in  the  "Epistles." 
What  is  particularly  meant  by  the  title  of  "  deaconess,'* 
or  "  prophetess,"  or  by  saying  that  they  were  "  fellow- 
helpers,"  or  '•  labored  much,"  it  may  not  be  possible  for 
us  to  decide  ;  but  certainly  it  cannot  signify  less  than  that 
they  were  zealous  teachers  and  devoted  servants  of 
Christ,  and  were  worthy  of  honor  for  their  successful 
labors;  and  that  women  were  not  only  allowed  and  en- 
couraged, but  that  they  engaged  in  it  as  their  duty,  and 
took  a  distinguished  part,  to  build  up  the  early  church. 
One  of  the  best  evidences  that  may  be  given,  that 
Methodism  is  a  revival  of  primitive  Christianity,  is  that 
it  restored  woman  to  her  appropriate  position  of  Chris- 
tian influence,  and  gave  back  to  her  the  activity  ihat 
she  had  in  the  Apostolic  Church.  Since  the  first  century, 
there  had  been  occasional  instances  of  women  who 
were  eminent  as  patrons  or  examples  of  the  Christian 
faith;  but  relatively  they  had  been  very  few.  Even  the 
reformation  of  Luther  lacked  the  power  and  the  per- 
manence it  would  have  had,  had  it  made  woman  a  teach- 
er of  its  great  Protestant  truths,  and  a  co-worker  in  its 
reforming  efforts,  —  if  it  had  been  blessed  with  Priscillas 
and  Marys,  to  teach  the  way  of  God  more  perfectly  to 
the  children  of  Luther's  time.  We  look  in  vain  for  any 
historic  accounts  of  distinguished  religious  women,  at 


490  AMERICAN  METHODISM. 

the  time  that  the  Wesleyan  reformation  begun.  Susan- 
nah, the  mother  of  the  Wesleys,  seems  like  a  strange 
exception, — a  woman  whose  extraordinary  character  ap- 
pears more  singular  than  common,  in  contrast  with  the 
women  around  her.  It  was  the  mission  of  Methodism 
to  restore  to  woman  her  proper  place,  and  to  assign  to 
her  the  legitimate  duties  that  belonged  to  her,  in  an 
evangelical  movement  to  revive  scriptural  Christianity 
in  the  world. 

We  have  seen  ,how  Wesley  conquered  his  "  High- 
Church  prejudices,"  and  consented  that  Maxwell,  a  lay- 
man, might  preach.  It  was  a  greater  conquest,  consid- 
ering the  customs  and  prejudices  of  his  time,  that  he 
allowed  women  to  become  teachers  of  religion,  or  even 
to  speak  in  an  assembly  with  men.  But  he  did  both. 
Doubtless  his  recollections  of  his  mother,  instructing  the 
parishioners  at  Epworth  while  his  father  was  in  jail, 
helped  him  to  adopt  this  independence  of  Church  order ; 
but  it  arose  more  from  his  eclectic  spirit,  that  consulted 
what  was  most  profitable  to  godliness,  than  what  was 
laid  down  or  implied  in  the  customs  of  the  Church.  In 
fact,  women  could  not  be  repressed  in  their  desires  to 
make  known  the  grace  of  God,  when  they  had  been 
made  partakers  of  it ;  and  they  became  to  Wesley  and 
his  itinerants  what  Tryphena  and  Junia  were  to  Paul, 
— "helpers  in  the  Lord,"  because  they  "could  but  speak 
the  things  they  had  seen  and  heard."  Woman's  agency 
in  Methodism  was  not  by  appointment  so  much  as  by 
the  impulsions  of  the  spirit. 

Wesley  gave  quite  a  license  to  the  religious  exercises 
of  women  in  his  societies.  Their  first  and  simplest 
duty,  and  one  that  was  required  of  (dl,  was  that  they 
should  speak  in  class.     In  this  social  and  unpretentious 


AMERICAN  METHODISM.  491 

way,  they  were  each  educated  to  state  clearly  their 
religious  experience.  It  was  a  great  novelty,  indeed  an 
innovation  on  all  usage ;  but,  being  in  a  select  company, 
it  gave  no  particular  offence  to  those  without.  Yet  it  was 
of  great  practical  value,  for  it  prepared  them  to  speak 
the  same  word  of  experience  elsewhere  than  in  the 
class;  and  every  Methodist  woman  was  thus  educated 
to  give  "  a  reason  of  the  hope  that  was  in  her."  This 
custom  of  speaking  in  the  class  naturally  extended  to 
the  larger  assembly  of  the  love-feast  and  the  social 
prayer-meeting,  and  often  assumed  the  form  of  exhor- 
tation. By  a  similar  process,  Methodist  women  were 
taught  to  lead  in  social  prayer ;  and  it  was  soon  found 
that  women  were  endowed  with  valuable  gifts  in  these 
religious  exercises,  and  were  instrumental  by  them  in 
doing  great  good.  To  avail  himself  of  these  gifts, 
Wesley  formed  female  classes  in  all  his  societies,  and 
appointed  those  of  their  own  sex  for  leaders.  lie  em- 
ployed some  women,  in  whose  piety  and  judgment  he 
had  great  confidence,  to  go  through  the  societies  and 
supervise,  or,  as  he  called  it,  "  regulate,"  these  female 
classes.  The  greater  part  of  his  published  correspond- 
ence was  with  such  women  as  Grace  Murray,  Dinah 
Evans,  and  Hester  Ann  Rogers  ;  and  it  exhibits  how 
highly  he  prized  the  women  who  labored  with  him  in 
the  gospel.  Some  of  the  most  eminent  women  in 
Methodism,  both  Calvinistic  and  Arminian,  in  the  last 
century,  were  of  aristocratic  birth :  such  were  Lady 
Huntingdon  and  Lady  Fitzgerald, —  the  former,  the 
patron  and  practical  founder  of  Calvinistic  Methodism ; 
and  both  of  them  esteemed  the  reproach  and  service 
of  Christ  greater  honor  than  any  earthly  titles.  Some 
were  of  very  humble  birth,  but  were  elevated  to  a  real 


492  AMERICAN  METHODISM. 

Christian  nobility  and  usefulness  by  the  power  and 
grace  of  the  gospel. 

Women  have  not  acted  a  less  conspicuous  or  less  use- 
ful part  in  the  progress  of  American  than  of  English 
Methodism.  The  same  reasons  that  led  them  to  this  dis- 
tinction, under  Wesley's  immediate  sanction  and  encour- 
agement there,  have  made  them,  if  possible,  more  active 
and  successful  here  ;  and  the  history  of  every  Methodist 
church  on  this  continent  is  associated  with  the  work 
of  fiiith  and  labor  of  love  of  some  zealous  and  holy 
women.  The  foundress  of  Methodism  on  this  continent, 
—  Barbara  Heck,  —  whose  righteous  soul  was  stirred 
within  her  at  the  sight  of  the  backslidinii;  of  her  coun- 
try  men,  is  only  a  type  of  many  others  of  her  sex  who 
have  initiated  measures  for  preaching  the  gospel,  as 
Embury  preached  it,  in  hundreds  and  thousands  of  places 
where  the  Word  had  never  been  heard  before ;  and  who, 
by  their  resolute  enterprise  and  courage,  have  assumed 
the  responsibility  of  establishing  Methodist  worship  in 
new  and  hitherto  unoccupied  fields.  The  pioneer  char- 
acter of  much  of  American  life,  in  the  early  days  of 
Methodism,  furnished  a  good  opportunity  for  the  practice 
of  such  pioneer  virtues  in  many  Methodist  women. 
Instances  of  this  kind  were  abundant ;  and  some  of  the 
best  men  that  the  church  has  known  have  been  brought 
to  Christ,  and  some  of  the  most  flourishing  churches  of 
the  land  have  been  begun,  by  the  labors  of  woman. 

An  interesting  narrative  of  one  of  tliese  "  Mothers  in 
Israel"  is  given  in  the  life  of  Bishop  Iledding.  Toward 
the  close  of  the  last  century,  a  godly  Methodist  couple 
moved  from  Western  Connecticut  into  Nortiiern  Ver- 
mont, where  young  Iledding  resided.  In  tlie  town 
where  they  settled,  there  was  hardly  any  public  religious 


AMERICAN  METHODISM.  493 

services.  These  new  settlers  opened  their  house,  and 
invited  the  neighbors  to  assemble  every  Sabbath  for 
worship.  They  usually  led  the  devotions,  and  some  one 
present,  b}^  request,  read  one  of  Wesley's  sermons. 
These  services  were  continued  for  two  or  three  years ; 
when  the  itinerants,  who  had  penetrated  that  region  of 
the  State,  were  invited  by  them  to  visit  the  place  and 
preach  at  their  house.  A  great  revival  followed,  and 
quite  a  large  Methodist  society  was  formed.  Young 
Iledding  was  among  the  number  of  the  converts.  But  he 
always  attributed  his  conversion  chiefly  to  the  agency 
of  the  "  elect  lady  "  of  this  house,  who  "  often  conversed 
with  him,  earnestly  and  tearfully,  on  the  interests  of 
his  soul,  and  succeeded  at  last  in  awaking  in  him  a 
deep  concern  for  his  spiritual  welfare."  How  little  did 
she  know  the  great  work  she  was  doing,  and  the  dis- 
tinguished honor  God  was  putting  on  her,  as  the  foun- 
dress of  a  Methodist  church ;  and  especially  in  being  the 
instrument  in  the  salvation  of  one  who  would  prove  a 
"  chosen  vessel "  of  the  Lord,  and  the  best  expositor  of 
ecclesiastical  law  that  Methodism  has  had  !  How  many 
instances  similar  to  this  of  the  pioneer  agency  of  wo- 
man could  be  given,  to  enrich  the  history  of  American 
Methodism  ! 

It  was  thought  worthy  of  the  notice  of  an  inspired 
historian,  that  "  many  women  ministered  to  Christ  of 
their  substance."  The  design  of  this  notice  is  not  so 
much  to  let  us  know  that  He  who  had  all  things  at  his 
command  did  not  lack  for  food  convenient  for  him  as 
to  tell  us  that  Avomen  supplied  it,  and  to  record  the 
loving,  devoted  spirit  of  Susannah  and  her  associates. 
Where  was  there  an  itinerant,  in  the  days  of  large  cir- 
cuits, and  long  rides,  and  hard  labor,  who  did  not  ^Drove 


494  AMERICAN  METHODISM. 

in  his  own  experience  that  the  successors  of  such  women 
still  lived,  and  were  as  ready  now  as  in  the  days  of  his 
incarnation  to  show  their  love  for  Christ  by  ministering 
to  his  servants  ?  How  often  the  loving,  cheerful  wel- 
come and  hospitality,  and  the  sympathy  and  careful 
provision  of  such  women  for  his  wants,  relieved  the 
trials  and  hardships  of  the  weary  Methodist  preacher ! 

Asbury,  because  he  took  the  pains  to  write  it  in  a 
book,  that,  where  it  was  read,  it  should  be  told  of  them, 
has  given  us  many  instances  of  the  kind  attention  of 
these  elect  women.  This  pioneer  bishop  refers  with 
great  satisfaction  to  those  "resting-places"  in  his  vast 
circuit,  where  he  found  rest  for  the  body,  and  was  re- 
freshed in  spirit.  Had  every  itinerant  kept  a  "journal," 
he  could  have  recorded  as  many  such  instances  as  the 
bishop.  Sometimes  these  ministrations  of  love  were  in 
the  midst  of  affluence,  and  the  hospitality  shown  was 
literally  of  "  their  substance ; "  sometimes  they  were 
made  cheerfully  and  lovingly,  at  the  expense  of  sacrifice 
and  self-denial,  and  the  entertainment  given  was  like 
dividing  "the  last  crust"  with  the  preacher:  but,  in 
either  case,  it  was  done  from  love  to  Christ  and  his  min- 
isters. Of  the  former  class  were  such  women  as  Mary 
White,  of  Kent  County,  Del.,  in  whose  house,  under 
the  protection  of  her  noble  husband,  Asbury  found  an 
asylum  from  the  storm  of  persecution  raised  against 
him  for  two  years,  during  the  Revolutionary  War,  —  "  a 
woman  of  rare  talents,  of  remarkable  but  modest  cour- 
age, and  of  fervent  zeal ; "  of  whom  Benjamin  Abbott 
says,  "  She  came  to  me,  as  I  sat  on  my  horse,  and  took 
hold  of  my  hand,  and  exhorted  me  for  some  time.  I 
felt  very  happy  under  her  wholesome  admonitions." 
And  Thomas  Ware  says,  "  She  was  a  mother  in  Israel,  in 


AMERICAN  METHODISM.  495 

very  deed."  Like  to  her  was  Mrs.  Ann  E.  Bassett,  of 
Dover,  Del.  Her  house  was  one  of  the  homes  of 
all  the  Methodist  preachers  of  those  days.  Another 
of  these  noble  women  was  Prudence  Gough,  of  Perry 
Hall,  near  Baltimore.  No  resort  was  more  common 
and  more  welcome  to  the  preachers  than  this.  Here 
the  guests  of  her  hos23itality,  Asbury  and  Coke  and  a 
few  others,  spent  some  days  preparing  the  business  for 
the  Christmas  Conference,  in  1784.  A  faithful  historian 
says  of  her,  "  Take  her  altogether,  few  such  have  been 
found  on  earth.  ...  It  mattered  not  who  was  there,  when 
the  bell  rung  for  family  devotions,  if  no  male  person  was 
present,  she  would  read  a  chapter,  give  out  a  hymn,  — 
which  was  often  raised  and  sung  by  the  colored  ser- 
vants, —  after  which  she  would  engage  in  prayer." 
Another  of  this  class  of  women  was  Mrs.  Russell,  wife 
of  Gen.  Russell,  of  the  Holstein  country.  Many  of 
the  preachers  have  recorded  the  acts  of  kindness  and 
the  welcome  that  they  received  at  her  house.  Her 
mansion  was  always  open  for  the  wayworn  itinerants. 
"  Her  house  was  a  light-house  shining  afar  among  the 
Alleghanies."  One  more  of  these  notable  women,  who 
greeted  the  preachers  with  a  warm  reception  and  a 
smile,  was  Eleanor  Dorsey,  wife  of  Judge  Dorsey,  of 
Western  New  York.  "  The  Genesee  Annual  Conference 
held  its  session  no  less  than  three  times  at  her  house, 
and  she  has  been  known  to  entertain  thirty  preachers 
during  its  session." 

But  such  instances,  where  Methodist  itinerants  were 
the  guests  of  affluence,  and  where  piety  reigned  in 
palaces,  were  very  rare,  and  were  made  more  notable 
because  they  were  so  few.  The  Methodists  were  a  poor 
people,  and  the  homes  of  the  itinerants  were  more  com- 


496  AMERICAN  METHODISM. 

monly  in  humble  dwellings  or  log-cabins  than  in  man- 
sions; but  the  welcome  of  the  weary  preachers  was 
nevertheless  a  hearty  one,  and  the  preparations  for  their 
entertainment  the  best  that  the  means  of  the  giver,  and 
that  love,  could  supply.  How  often  the  only  bed  of  the 
house  was  vacated,  and  its  usual  occupants  found  a 
lodging  on  the  floor,  to  give  the  itinerant  a  good  rest 
for  the  night!  How  often  the  best  the  house  could 
afford  was  kept  in  reserve  for  the  time  of  the  preacher's 
visit,  and  served  to  him  with  many  prayers  that  the 
blessing  of  the  God  of  the  poor  might  rest  on  him  and 
attend  his  mission !  Such  "  homes,"  and  such  godly, 
loving,  serving  women,  were  found  on  every  circuit 
throughout  the  domain  of  Methodism. 

But  Methodist  women  united  the  care  of  Martha  with 
the  devout  piety  of  Mary  :  they  showed  their  love  for 
Christ's  servants  by  what  they  did  for  them,  and  their 
love  for  Christ  no  less  by  their  waiting,  receptive  spirit, 
and  their  earnest  desire  to  receive  from  these  men  their 
godly  counsel  and  instruction.  They  knew  as  well  how 
to  pray  as  how  to  show  hospitality.  It  was  because  they 
were  holy  that  their  houses  were  made  cheerful  to  the 
itinerants. 

How  often  it  is  asked,  in  order  to  ascertain  the  qual- 
ity of  any  particular  church,  "  Who  are  the  principal 
men  that  sustain  it  ?  What  are  their  gifts,  or  means,  or 
religious  character?"  How  rarely,  "Who  are  the  chief 
women  ?  "  Yet  would  not  the  answer  to  this  last  ques- 
tion quite  as  certainly  determine  the  real  religious 
strength  of  a  church  ?  Is  not  the  piety,  efficiency,  and 
power  of  any  Methodist  church  chiefly  determined  by 
the  religious  quality  of  its  women?  They  are  those 
who  are  most  punctual  at  the   class;   they  are  those 


AMERICAN  METHODISM.  497 

who  are  generally  most  gifted  in  prayer,  whose  reli- 
gious experience  is  the  most  clear  and  assuring,  who 
are  the  most  industrious  as  religious  teachers  of  the 
young,  and  who  are  most  steadfast  and  persevering 
in  their  Christian  profession.  The  women  of  Method- 
ism have  given  it  a  good  share  of  its  success ;  the}^ 
have  been  its  most  zealous  laborers,  and  have  helped 
to  maintain  its  high  standard  of  spiritual  life. 

It  may  appear  invidious  to  name  any  particular  Meth- 
odist women  who  have  specially  proved  their  right  to 
be  called,  like  Phebe,  "  succorers  of  many,"  or  who,  like 
Priscilla,  "laid  down  their  own  necks"  for  Christ  and 
his  church ;  for  such  have  been  found  in  every  position 
of  society :  yet  there  is  one  class  of  women,  who,  by 
their  special  relation  to  the  church,  have  given  distin- 
guished proof  that  "  they  labored  much  in  the  Lord." 
We  refer  to  the  wives  of  the  early  itinerants.  Though 
they  have  been  less  published  and  less  known  than  their 
husbands,  their  influence,  their  piety,  and  their  labors 
have  essentially  contributed  to  give  form  and  beauty  to 
the  development  and  permanence  of  Methodism. 

There  was  a  prejudice,  unphilosbphical  and  strange, 
that  amounted  to  an  undercurrent  of  opposition  to 
married  preachers,  in  the  early  period  of  the  church. 
Though  it  did  not  prove  a  positive  prohibition  of  their 
marriage,  it  was  nevertheless  a  severe  constraint. 
Whence  this  prejudice  arose  we  cannot  say:  it  may 
have  come  from  the  unfortunate  marriage  of  Wesley; 
it  may  have  been  fronr  the  example  of  Asbury's  celib- 
acy ;  but  more  likely  it  came  from  the  honorable  and 
generous  impulses  of  the  preachers,  who  declined  to 
marry,  because  they  were  unwilling  to  involve  others 
with  them  in  the  self-denials  and  sufferings  they  had  to 


498  AMERICAN  METHODISM. 

endure  in  the  itinerancj^  Notwithstanding  this  preju- 
dice against  it,  and  these  reasons,  most  of  the  preach- 
ers did  marry ;  and  they  did  well  to  do  so.  It  was  a 
help  rather  than  a  hinderance  to  their  ministry.  And 
their  wives  have  been  fine  sj^ecimens  of  the  virtues, 
the  spirit  of  sacrifice,  and  of  the  graces,  that  have  usu- 
ally adorned  the  lives  of  Methodist  women. 

These  itinerants'  wives,  indirectly  at  least,  contrib- 
uted to  aid  the  cause  of  Christ,  by  their  godly  influence 
in  making  their  husljands  more  joyful  in  their  arduous 
work.  They  made  the  home  of  the  itinerant,  though 
humble,  —  to  which  he  occasionally  gave  his  "rest- 
week,"  —  a  green  spot,  to  refresh  him  by  its  quiet 
domestic  sympathy  and  love,  and  sent  him  forth  on 
each  tour  of  his  circuit,  inspired  by  the  prayers  and 
blessings  of  his  wife,  with  a  more  joyful  heart  and  a 
more  resolute  spirit. 

It  was,  however,  a  union  of  the  many  good  quali- 
ties of  these  women  that  made  them  so  decidedly  an 
honor  and  a  blessing  to  the  church ;  for  a  Methodist 
preacher,  in  the  choice  of  a  wife,  always  had  respect  to 
the  fact  that  she  might  prove  a  "  help-meet "  for  him. 
A  facetious  writer,  in  describing  the  characteristics  of 
the  wife  of  an  olden-time  Methodist  preacher,  says  she 
was  what  the  old  grammarian  Murray  defines  a  verb, 
'^'  To  be,  to  do,  and  to  suffer  •  "  for  she  had  to  possess  all 
the  virtues,  to  perform  all  manner  of  work,  and  to  en- 
dure every  kind  of  trial.  Yet  she  fulfilled,  by  the 
grace  of  God,  all  these  conditions.  What  a  diversity 
of  gifts  she  must  have  !  First  came  the  entire  care  of 
the  household ;  for  her  husband  was  absent  most  of 
the  tune,  and  hers  was  the  work  to  provide,  prepare, 
superintend,  instruct,  and  be  a  guide  for  all  the  affliirs 


AMERICAN   METHODISM.  499 

of  the  household.  Next  she  had  to  be,  particularly 
in  the  region  where  she  lived,  a  kind  of  spiritual 
aide-de-camp  of  her  husband,  and,  in  his  absence,  to 
teach  the  inquiring,  to  pray  with  the  penitent,  to  lead 
a  class,  or  conduct  a  prayer-meeting,  and  solve  all 
cases  of  conscience  and  discipline.  Then  she  had  to 
be  ready  to  respond  to  all  invitations  to  visit  socially 
or  the  sick,  and  to  adapt  herself  to  the  various  condi- 
tions of  those  inviting  her,  —  making  herself  at  home 
with  the  humblest,  and  be  ready  to  honor  and  grace 
her  position  in  the  society  of  the  refined  and  edu- 
cated, —  to  become  all  things  to  all  people,  that  she 
might  give  no  offence.  She  needed  the  greatest  power 
of  physical  endurance  for  the  labor  required  of  her ; 
she  must  practise  a  rigid  economy,  and  show  great 
tact  and  industry,  to  live  on  her  scanty  means ;  she 
must  have  inimitable  suavity,  and  great  spiritual  gifts, 
to  be  a  substitute  for  her  husband  in  the  affairs  of  the 
church.  Yet  she  usually  found  in  the  support  and 
guidance  of  her  religion  all  that  was  necessary  to  meet 
these  requisitions. 

But  that  which  entitled  these  "fellow-laborers"  of 
the  itinerants  to  our  strongest  praise,  and  made  them 
most  worthy  of  our  love,  was  their  devotion  to  Christ 
and  his  church.  This  devotion  made  them  ready  to 
suffer  the  untold  trials  of  an  itinerant's  life.  We  often 
call  that  period  the  Heroic  Age  of  the  church ;  but  the 
heroism  of  the  preachers'  wives  was  quite  equal  to  the 
heroism  of  their  husbands.  To  us,  who  have  entered 
into  the  labors  of  the  fathers,  and  whose  lines  have 
fallen  to  us  in  pleasant  places,  it  is  not  easy  to  compre- 
hend what  these  women  had  to  endure,  or  how  they 
suffered  from  poor  tenements,  scanty  furniture,,  absent 


500  A  ME  RICA  N^  ME  THODISM. 

husbands,  and  very  limited  supplies  of  food  and  rai- 
ment. But  we  can  imderstand  enough  of  their  trials 
to  award  them  great  honor,  that,  in  the  midst  of  all, 
they  maintained  a  cheerful,  unmurmuring  heart,  an 
unswerving  fliith  in  Christ,  and  an  unyielding  devotion 
to  God  and  his  church. 

Many  books  have  been  written  of  the  incidents  and 
conflicts  in  the  lives  of  Methodist  ministers.  Who  will 
write  one  of  the  sufferings  and  virtues  of  their  wives  ? 
Such  a  book  would  contain  narrations  of  events  of 
heroic  endurance,  and  self-sacrificing  zeal  and  fidelity, 
stranger  than  is  often  found  in  the  fancies  of  fiction. 
"VVe  will  give  an  instance  of  the  Christian  heroism  of 
one  of  these  women,  not  indeed  exceptional,  but  simi- 
lar to  many  that  have  transpired.  We  heard  it  narrated 
by  an  aged  minister,  who  occupied  a  prominent  place 
in  the  church.  He  said,  "  I  was,  many  years  ago,  on 
a  four  weeks'  circuit,  compassing  about  two  hundred 
miles.  The  house  where  my  family  resided  was  more 
than  a  mile  from  any  neighbor.  I  had  three  children, 
the  oldest  about  ten  years  of  age.  I  came  home  from 
my  circuit  with  less  than  two  dollars  in  money ;  and 
when,  in  a  few  days,  I  had  to  leave  again  for  three 
weeks,  I  had  but  five  cents  remaining,  and  the  supplies 
in  the  house  for  my  family  were  not  enough  to  last  a 
single  day.  My  wife  was  hundreds  of  miles  from  her 
paternal  home,  which  she  had  left  with  its  abundance 
to  join  me  in  my  itinerant  life.  I  never  had  a  severer 
trial :  my  heart  sunk  within  me.  I  began  to  think  of 
giving  up  the  ministry,  to  care  for  my  household.  We 
ate  our  morning  meal,  which  consisted  of  roast  pota- 
toes, salt,  and  some  rye  coffee,  and  seasoned  them  with 
our  tears.    We  knelt  down  and  prayed;  and  then  I  ven- 


AMERICAN  METHODISM.  501 

tured  to  say  to  my  wife,  that  I  should  have  to  locate, 
and  find  some  work  that  would  furnish  us  a  living. 
Never  shall  I  forget  her  look,  for  it  seemed  as  if  what  I 
said  would  break  her  heart.  But  in  an  instant  she 
replied,  firmly,  '  No :  you  must  not ;  you  shall  not. 
God  will  provide.'  Twice  after  I  started  from  home,  I 
turned  my  horse  homeward,  purposing  to  go  back  ;  but 
the  words  of  my  wife,  '  God  will  provide,'  encouraged 
me,  and  I  went  on.  I  turned  up  to  a  large  farm-house, 
about  three  miles  from  my  home.  The  farmer  was  not 
a  Christian,  but  a  man  of  generous  impulses;  and  I 
stated  to  him  my  circumstances.  He  said,  '  Go  about 
your  work,  sir ;  your  wife  is  right :  I  will  see  to  your 
wants.'  And  he  did :  my  family  were  well  supplied.  I 
had  loved  my  wife  before;  but  her  faith  in  God,  and 
her  heroic  spirit  on  that  morning,  made  her,  more  than 
ever,  the  good  angel  of  my  destiny.  I  have  been  in 
many  straitened  places  since,  and  we  have  lived  and 
labored  together  for  more  than  thirty  years  since  that 
time ;  yet  I  have  never  known  her  to  distrust  the  care 
of  the  Lord,  or  to  shrink  from  any  trials  through  which 
we  have  had  to  pass." 

In  the  early  days  of  Methodism,  the  means  of  labor 
for  its  female  members  were  confined  almost  exclu- 
sively to  the  class-meeting,  the  prayer-meeting,  and 
the  love-feast,  or  to  direct  personal  effort  for  the  con- 
version of  sinners;  and  in  all  these  ways  they  were 
ready  to  work  with  all  their  hearts.  The  day  of  dis- 
tinctive missionary  labor,  of  Sunday  schools,  of  tract 
distribution,  and  of  many  other  noble  benevolent  enter- 
prises, had  not  come.  But  the  introduction  of  these 
agencies  opened  a  wider  field  for  the  gifts  and  efforts 
of  Methodist  women.     They  are   now  found  in  every 


502  AMERICAN  METHODISM. 

mission  station  among  the  heathen ;  in  every  Sabbath 
school,  —  a  large  majority  of  its  teachers;  in  every 
house,  with  tracts  iij  hand,  to  instruct  the  ignorant  and 
to  warn  the  vicious.  Like  Dorcas,  they  provide  gar- 
ments made  by  their  own  hands  to  clothe  the  poor ; 
and,  in  every  way  that  love  can  suggest,  they  are  — 
like  Mary,  early  at  the  sepulchre  to  embalm  her  Lord 
—  the  first  to  prove  the  excellence  of  piety,  by  every 
good  word  and  work. 


CHAPTER    XXIV. 


SECTIONS   BF   AMERICAN   METHODISM,  — THEIR    ORIGDT,  POLITY,  AND 
HISTORY. 


Let  there  be  no  strife,  I  pray  thee,  between  thee  and  me;  for  we  be  brethren." 

^^^^  ^  HERE  are  nine  sects  or  divisions  of  the 
American  Methodist  family  in  the  United 
States.  To  form  a  correct  opinion  of 
Methodism  in  this  country,  it  is  necessary 
to  know  how  these  sects  originated,  the 
pohty  of  each,  and  its  history,  with  its 
present  status. 

The  members  ofthe  Methodist  societies, 
gathered  into  religious  fellowship  and  co- 
operation by  Embury  and  Strawbridge,  by  Wesley's 
missionaries,  and  by  the  native  preachers,  down  to  1784, 
did  not  recognize  themselves  as  forming  a  complete 
church.  They  called  their  associations  "  societies,"  and 
held  themselves  subject  to  Wesley's  direction  as  a 
branch,  or  part,  of  his  "  connection  "  in  England.  The 
results  of  the  Revolutionary  War,  giving  political  inde- 
pendence to  the  United  States,  made  it  desirable,  if  not 
necessary,  that  the  Methodists  of  the  States  should  also 
be  free  from  the  jurisdiction  of  the  Wesleyan  body;  and, 
as  we  have  fully  noticed  elsewhere,  the  means  adopted 
to  secure  this  resulted,  in  1784,  in  the  organization  of 
the  Methodist-Episcopal  Church,  with  all  the  functions, 
laws,  and  officers  of  a  distinct  and  independent  eccle- 
siastical body. 

503 


504  AMERICAN  METHODISM. 

The  chief  features  of  this  church  organization,  dif- 
fering from  the  Wesleyans,  were  the  adoption  of 
an  episcopal  form  of  government,  vesting  the  power 
of  appointing  the  preachers,  authority  to  ordain,  and 
the  general  superintendency  of  the  church,  in  its 
bishops;  the  creation  of  the  order  of  elder  and  of 
deacon  in  the  ministry ;  requiring  ordination  for  the 
office  of  bishop ;  and  the  adoption  of  a  creed,  or 
articles  of  religion.  In  other  particulars,  without 
essential  difference,  the  economy  of  the  newly-formed 
Methodist-Episcopal  Church  was  the  same  as  the  Wes- 
leyans.  As  the  necessity  of  the  comparatively  inchoate 
church  required  it,  there  were  other  fundamental  rules 
adopted,  —  there  was  organized  a  General  Conference, 
with  supreme  authority  in  the  church.  The  ministers 
of  a  given  district  of  country  were  made  an  Annual 
Conference,  with  specified  judicial  and  executive  func- 
tions ;  the  Quarterly  Conference  of  each  circuit  or 
station  was  created,  with  a  local  authority  in  the  affairs 
of  the  circuit.  Presiding  elders  —  the  bishops'  aide-de- 
camps— were  appointed  to  the  official  supervision  of  a 
specified  number  of  circuits ;  and,  finally,  the  General 
Conference  was  made  to  consist  of  a  given  number  of 
delegated  preachers,  with  original  authority,  restricted 
by  certain  constitutional  rules. 

As  thus  constituted,  and  for  some  years  afterwards,  the 
Methodist-Episcopal  Church  embraced  all  the  Method- 
ists in  the  United  States,  and  in  numbers,  influence, 
and  as  most  generally  known,  is  still  the  Methodist 
Church  of  this  country. 

The  first  secession  from  the  original  or  parent  body 
transpired  in  1792.  It  resulted  from  an  attempt,  made 
in  the  General  Conference  of  that  year,  to  abridge  the 


AMERICAN  METHODISM.  505 

prerogative  of  the  bishops  in  the  appointment  of  the 
preachers,  and  originated  chiefly  with  James  O'Kelly, 
a  talented  and  influential  preacher  of  Virginia.  The 
power  of  the  bishop  to  make  these  appointments  was 
supreme  ;  and  O'Kelly,  and  with  him  quite  a  large  num- 
ber of  leading  preachers,  desired  to  have  it  made  subject 
to  an  appeal  to  the  Annual  Conference,  if  the  preacher 
thought  himself  injured  by  his  appointment.  The  dis- 
cussion of  the  subject  occupied  the  attention  of  the 
Conference  for  nearly  a  week.  Lee  says, "  The  arguments 
for  and  against  were  weighty,  and  handled  in  a  masterly 
manner.  There  never  had  been  a  subject  before  us 
that  so  fully  called  forth  the  strength  of  the  preachers." 
The  Conference,  by  a  large  majority,  decided  against 
the  new  measure;  and  O'Kelly,  with  a  number  of  the 
preachers  influenced  by  him,  withdrew  from  the  church, 
and  left  for  Virginia,  to  form  a  new  church  correspond- 
ing to  their  views.  He  had  great  influence  with  the 
preachers  and  the  people  in  Virginia  and  North  Caro- 
lina. He  was  a  man  of  great  ability  in  the  pulpit  and 
in  debate,  and  was  an  earnest,  confident,  enthusiastic 
man  in  whatever  he  engaged.  He  succeeded  in  dis- 
affecting  many  of  the  best  Methodists  in  those  States 
towards  the  old  church.  It  was  a  period  of  great  polit- 
ical excitement  in  the  country,  and  Republicans  and 
Federalists  were  violently  arrayed  against  each  other. 
O'Kelly  took  the  more  popular  side,  and  formed  his  asso- 
ciates into  a  church,  with  the  taking  title  of  "  Republican 
Methodists."  They  professed  to  adopt  the  most  demo- 
cratic principles,  and  laymen  and  preachers  were  all  to 
be  on  the  same  level.  Thousands,  either  from  the 
Methodist-Episcopal  Church  or  elsewhere,  joined  them ; 
and  at  first  they  promised  to  soon  become  a  great  and 


506  AMERICAN  METHODISM. 

influential  church.  They  succeeded  also  in  dividing  or 
destroying  many  of  the  old  societies.  But  the  cohesive 
element  in  the  new  ecclesiastical  association  was  too 
weak  to  preserve  the  integrity  of  the  "Republican" 
church,  and  they  became  in  a  short  time  divided  among 
themselves.  The  success  of  the  movement  did  not 
come  up  to  the  high  sound  of  its  manifesto;  and  in  1801 
nine  years  after  its  organization,  the  first  secession  from 
the  Methodist-Episcopal  Church  changed  its  laws  and 
and  title  to  "  The  Christian  Church,"  renouncing  all  rules 
of  church  government  but  the  New  Testament  as  inter- 
preted by  every  man  for  himself;  and,  in  ten  years 
more,  the  followers  of  O'Kelly  were  so  few  as  hardly  to 
be  known,  or  were  at  most  without  influence,  in  all  the 
regions  where  they  first  started  with  such  great  prom- 
ise. For  nearly  a  quarter  of  a  century  after  the 
withdrawal  of  O'Kelly  and  his  associates,  the  parent 
Methodist  Church  was  unaffected  by  any  movement  to 
induce  its  members  to  secede  from  its  jurisdiction. 

Methodism,  from  its  commencement  in  America,  was 
the  friend  of  the  colored  race.  Its  itinerants,  more 
than  any  other  Christian  teachers  of  the  land,  devoted 
themselves  to  the  interests  of  this  despised  class;  and 
thousands  of  them  were  converted  through  the  instru- 
mentality of  Methodist  preachers.  In  nearly  all  the 
principal  cities  of  the  Union,  there  were  churches 
erected,  princij)ally  by  the  contributions  of  white  people, 
for  the  exclusive  use  of  the  colored  ;  and  church  organ- 
izations were  attached  to  them  under  the  pastoral  care 
of  a  regular  itinerant.  In  1816  there  were  over  for  t^ 
thousand  colored  members  of  the  Methodist-Episcopal 
Church  in  the  United  States.     For  some  time  previous 


AMERICAN  METHODISM.  507 

to  this  year,  there  began  to  be  felt  in  some  of  these 
churches,  especially  in  Philadelphia,  a  suspicion  that 
they  were  not  receiving  the  attention  from  the  white 
portion  of  the  church  that  they  deserved ;  and  with  it 
came  the  belief  that  they  would  be  more  prosperous  if 
organized  in  a  church  government  peculiarly  their  own. 
These  suspicions  and  this  belief  were  increased  by  the  ef- 
forts of  Richard  Allen,  a  colored  man,  and  an  ordained 
local  elder  of  the  Methodist-Episcopal  Church,  in  that 
year  he  and  many  others,  in  and  around  Philadelphia, 
seceded  from  the  Methodist-Episcopal  Church,  and  or- 
ganized themselves  into  a  separate  body,  with  the  name 
of  "The  African  Methodist-Episcopal  Church."  The 
seceders  elected  and  ordained  Allen  for  their  bishop. 
The  doctrines  and  government  of  this  church  are  almost 
identical  with  the  mother  church ;  and  the  only  practical 
difference  between  the  two  is  that  the  new  church  is 
composed  exclusively  of  colored  members.  The  African 
Methodist-Episcopal  Church  has  increased  in  numbers, 
and  is  now  the  largest  denomination  of  this  exclusive 
class  in  the  United  States.  It  has  more  than  fice  hun- 
dred travelling  preachers,  more  than  two  thousand  local 
preachers,  and  more  ih^n  fifty  thousand  church  mem- 
bers. 

Many  of  the  colored  members  of  the  Methodist-Epis- 
copal Church  in  New- York  City  did  not  sympathize  or 
unite  with  the  movement  of  Allen  and  his  associates, 
and  in  1819  there  were  over  a  thousand  in  that  city 
still  members  of  the  old  church.  A  similar  disaffection 
arose  among  those  that  had  produced  the  Allenite  se- 
cession; and  they,  too,  resolved  to  be  independent,  and  or- 
ganized "  The  African  Methodist-Episcopal  Zion  Church." 


508  AMERICAN  METHODISM. 

It  professes  the  same  doctrines,  and  has  the  same  form 
of  government,  with  the  other  "  African  "  organization, 
with  the  exception  that  its  bishop  or  superintendent  is 
elected  annually,  and  is  not  ordained.  It  has  prospered, 
and  been  instrumental  in  doing  much  good.  It  has 
organized  churches  in  nearly  all  the  cities  of  the  free 
States,  and,  since  the  abolition  of  slavery,  is  laboring 
with  considerable  success  among  the  freedmen  of  the 
South.  It  reported  last  year  two  hundred  and  seventeen 
travelling  preachers,  four  hundred  and  forty-four  local 
preachers,  and  over  thirty  thousand  church  members. 

The  next  formal  secession  from  the  Methodist-Episco- 
pal Church,  and  the  organization  of  a  new  one,  trans- 
pired in  1830.  It  originated  in  a  movement,  begun  as 
early  as  1820,  to  introduce  laymen  into  the  General  Con- 
ference. In  1824,  the  advocates  of  the  measure  met 
in  Baltimore,  and  formed  a  Union  Society  for  the  pur- 
pose of  agitating  a  change  in  the  government  of  the 
church,  and  recommended  the  friends  of  the  change  to 
form  similar  societies  elsewhere.  A  periodical,  called  the 
"  Mutual  Rights,"  was  established  in  the  interest  of  the 
"reformers;"  in  November,  1827,  a  general  convention 
w\as  called  of  all  the  friends  of  the  movement,  to  pre- 
pare a  united  petition  to  the  General  Conference  the  en- 
suing spring.  The  petition  was  presented,  but  received 
an  unfavorable  answer.  In  1830,  a  convention  was 
called  at  Baltimore,  which  adopted  a  constitution,  and 
book  of  discipline,  and  organized  "The  Methodist-Prot- 
estant Church."  Its  members  were  mostly  from  the 
Middle  States,  —  a  few  only  from  the  extreme  South  or 
West,  and  scarcely  any  from  the  North.  The  principal 
difference  in  this  new  church,  from  the  Methodist-Epis- 


AMERICAN   METHODISM.  509 

copal  Chnrch,  consisted  in  the  rejection  of  the  episco- 
pacy, and  in  the  composition  of  its  General  Confer- 
ence, which  meets  once  in  seven  years,  and  is  composed 
of  an  equal  number  of  clerical  and  lay  delegates ;  one 
of  each  of  these  being  chosen  for  every  thousand  com- 
municants. The  functions  of  the  General  Conference 
thus  composed,  and  of  the  Annual  and  Quarterly  Con- 
ferences also,  are  very  nearly  the  same  as  those  of  the 
parent  church.  The  chief  exception  to  this  is  that  the 
Annual  Conference  of  the  newer  organization  has  au- 
thority to  station  its  ministers.  In  other  respects,  —  in 
doctrine,  in  the  form  of  worship,  in  classes,  and  in  the 
appointment  of  leaders  and  stewards, —  the  economy  of 
the  two  churches  is  the  same.  In  its  beginning  the 
"  Protestant "  organization  numbered  eighty-three  minis- 
ters, and  about  jivie  thousand  members :  some  of  these, 
both  lay  and  clerical,  had  been  prominent  and  active 
members  of  the  Methodist-Episcopal  Church.  For  a 
few  years  the  new  organization  was  quite  successful, 
its  members  increased  rapidly,  and  it  formed  churches 
in  the  West  and  in  the  South.  For  the  last  twenty  years 
the  denomination  has  not  kept  up  the  ratio  of  increase 
with  the  former  years. 

The  Methodist-Protestant  Church  has  been  virtually 
divided  by  the  agitation  of  the  subject  of  slavery.  Its 
non-slaveholding  Conferences,  by  a  convention,  prayed 
the  General  Conference  of  1858  to  banish  slavetrading 
from  the  church.  The  response  of  the  General  Confer- 
ence not  being  favorable  to  their  wishes,  the  antislavery 
Conferences,  numbering  nineteen,  met  in  convention  at 
Springfield,  Ohio,  the  following  November,  and  declared 
"  that  all  official  connection,  co-operation,  and  official 
fellowship  with  such  Conferences  and  churches  within 


510  AMERICAN  METHODISM. 

the  Methodist-Protestant  Association  as  practise  or  tol- 
erate slaveholcling  or  slavetrading,  be  suspended  nntil 
the  evil  complained  of  be  removed."  This  action  was 
regarded  by  the  Southern  Gonferences  as  revolutionary; 
and  the  church  was  in  fact,  if  not  in  legal  form,  divided. 
The  condition  of  the  Southern  portion  of  this  church 
was  seriously  damaged  and  its  members  scattered  by 
the  late  civil  rebellion,  and  those  members  and  minis- 
ters residing  out  of  the  rebelHous  States  form  almost 
the  entire  body  of  the  Methodist-Protestant  Church. 
The  latest  reports  give  the  denomination  eight  hundred 
and  ten  travelling  ministers,  seven  hundred  and  fifty 
local  ministers,  and  more  than  one  hundred  thousand 
church-members.  It  has  also  a  board  of  foreign  and 
domestic  missions;  two  book-concerns,  —  one  at  Balti- 
more and  another  at  Springfield,  Ohio ;  seven  colleges, 
—  three  of  which  are  for  females,  —  two  other  literary 
institutions,  and  four  weekly  periodicals. 

In  1843,  The  Wesleyan  Methodist  Connection  of 
America  was  organized,  chiefly  by  members  seceding 
from  the  Methodist-Episcopal  Church.  The  reasons  al- 
leged for  this  organization  were  the  position  of  the  old 
church  in  respect  to  slavery,  the  arbitrary  power  exer- 
cised by  high  officers  of  the  church  and  by  the  General 
Conference  in  suppressing  free  discussion  on  moral  ques- 
tions, and  that  the  church  was  not  strict  enough  in 
excluding  its  members  for  the  sale  and  use  of  intoxi- 
cating drinks.  The  first  of  these  was  the  primary  and 
real  cause  of  the  secession ;  the  second  was  a  collateral 
issue  that  originated  during  the  discussion  regarding 
the  first ;  and  the  third  was  an  appendix.  The  revival 
of  the  discussion  in  the  Methodist-Episcopal  Church  on 


AMERICAN  METHODISM.  511 

the  subject  of  slavery  began  in  1834.  In  that  year 
there  was  issued  an  "  Appeal  against  Slavery,"  by  a  num- 
ber of  ministers  of  the  New-Hampshire  and  New-Eng- 
land Conferences.  This  called  forth  a  counter  appeal. 
The  next  year,  resolutions  were  introduced  into  the 
New-Hampshire  Conference,  condemning  slavery  in  the 
strongest  terms.  The  presiding  bishop  refused  to  put 
the  motion  made  to  adopt  them,  and  this  originated  the 
question  of  "  Conference  rights."  Similar  resolutions 
were  introduced  into  a  few  other  Conferences,  and  treat- 
ed in  a  similar  way  by  the  presiding  officer.  The  dis- 
cussion of  the  subject  of  slavery,  meanwhile,  became 
quite  public  through  the  Eastern  organ  of  the  church, 
published  at  Boston,  and  an  indej^endent  journal,  pub- 
lished for  the  purpose,  in  New  York.  Many  of  the 
members  of  the  Eastern  and  Northern  Conferences  sym- 
pathized with  the  movement  against  slavery,  and  their 
number  was  constantly  increasing,  when  the  General 
Conference  assembled  in  Cincinnati,  in  1836.  During 
the  session  of  this  Conference,  some  of  its  members  at- 
tended and  addressed  an  antislavery  meeting  held  in 
that  city;  and  the  Conference,  by  resolutions,  condemned 
both  their  attendance  at  the  meeting  and  the  general 
movement  of  what  was  called  "  Abolitionism,"  and  issued 
a  pastoral  address,  disclaiming  "  any  right  to  interfere 
in  the  political  relation  of  master  and  slave."  This  at- 
tempt to  suppress  discussion  on  the  subject,  and  also  the 
action  of  some  of  the  Annual  Conferences  to  deprive 
their  members  of  their  sacred  functions  for  doing  so, 
only  widened  the  breach  between  the  two  parties,  and 
made  the  contlict  more  undisguised.  Disaffection  towards 
the  church  naturally  arose  from  such  severe  measures, 
and  the  controversy,  mingled  with  considerable  feeling, 


512  AMERICAN  METHODISM. 

continued  for  several  years.  The  greater  part  of  the 
antislavery  men,  though  decided  in  their  opposition  to 
slavery,  were  opposed  to  leaving  the  church  because  of 
its  action  adverse  to  them  or  their  opinions,  and  be- 
lieved it  their  duty  to  remain  in  it  for  the  purpose  of 
making  it  more  antislavery  in  its  sentiment  and  action. 
There  were  others,  however,  who  believed  it  their  duty 
to  secede ;  and  a  number  of  these  met  in  convention  in 
Utica,  in  1843,  and  formed  the  Wesleyan-Methodist 
Connection.  The  principal  rule  adopted  in  this  new 
organization  was  that  respecting  slavery,  —  excluding 
from  church  membership  or  Christian  fellowship  all 
who  Avere  in  any  way  involved  in  slavery,  or  who 
claimed  the  right  to  be.  In  doctrines,  it  adopted  sub- 
stantially those  of  the  Methodist-Episcopal  Church. 
The  government  of  the  Wesleyan  Connection  is  demo- 
cratic, each  church  having  power  to  act  for  itself  Min- 
isterial equality  is  a  fundamental  idea  in  its  polity.  It 
is  non-episcopal ;  and  its  General  Conference,  composed 
of  an  equal  number  of  ministers  and  laymen,  elected  by 
the  Annual  Conferences,  has  power  to  make  rules  for  the 
whole  connection.  It  formed  no  churches  in  the  slave- 
holding  States.  Its  churches  are  generally  small,  and 
sparsely  distributed  through  the  country,  particularly 
in  the  Eastern  States.  It  reported  last  year  two  hundred 
and  tldrty-slx  travelling  and  one  hundred  and  sixiy-four 
local  preachers,  and  over  twenty-Jive  thousand  members. 
The  connection  has  increased  but  little  in  numbers  for 
several  years.  During  the  present  year,  many  of  its 
principal  ministers  —  some  of  them  the  original  foun- 
ders of  the  denomination  —  have  returned  to  the  com- 
munion and  service  of  the  Methodist-Episcopal  Church  ; 
alleging,  as  a  reason,  that,  as  they  left  it  only  because 


AMERICAN  METHODISM.  513 

of  its  unsatisfactory  position  on  the  subject  of  slavery, 
there  is  no  reason  why  they  may  not  consistently  return 
to  it^  now  that  it  has  become  as  antislavery  in  senti- 
ment and  practice  as  they  can  desire.  The  promise  of 
the  future  increase  and  usefulness  of  the  Wesleyans  is 
not  very  flattering. 

It  will  be  seen,  that,  in  every  secession  that  we  have 
noticed,  the  seceding  party  had,  at  least,  some  plausible 
reason  to  desire  a  change  in  the  parent  church,  respect- 
ing the  things  that  gave  it  offence.  The  Methodist- 
Episcopal  Church  has  so  far  confessed  this,  that  it  has 
modified  its  government  or  administration  in  each  par- 
ticular that  was  alleged  to  be  offensive.  The  appoint- 
ing power  of  the  bishop,  though  in  the  letter  it  remains 
solely  with  him,  is  nevertheless  practically  under  the 
advice  and  direction  of  his  council,  —  the  presiding 
elders ;  and,  in  most  cases,  the  appointments  are  antici- 
pated by  mutual  arrangement  between  the  preachers  and 
people.  Within  a  few  years  the  General  Conference  has 
provided  for  Conferences  composed  exclusively  of  colored 
preachers,  to  whom  is  committed  the  pastoral  care  of 
churches  of  their  own  color ;  and  it  cannot  be  long  be- 
fore all  the  privileges  of  representation  now  enjoyed  by 
the  other  Conferences  will  be  given  to  these.  The  right 
of  laymen  to  representation  in  the  councils  of  the 
church  is  already  in  a  measure  conceded,  in  the  part 
they  are  called  to  take  in  much  of  the  financial  action 
of  the  Annual  Conferences ;  and  there  are  movements 
now  in  progress,  with  a  certainty  of  success,  that  will 
soon  introduce  them  into  the  General  Conference.  The- 
position  of  the  Methodist-Episcopal  Church,  in  respect 
to  slavery,  immediately  following  the  secession  of  the 
Wesleyans,  and  since  that  event,  has  been    radically 


514  AMERICAN  METHODISM. 

different  from  what  it  was  for  some  years  previous  to  it. 
So  that,  whtitever  fate  has  attended  those  who  left  the 
church,  the  reaction  from  these  movements  upon  the 
church  itself  has  been  decidedly  reforming.  How  much 
more  so  it  would  have  been,  had  they  remained  in  the 
church,  and  with  moderation  and  prudence  contrib- 
uted to  the  reform,  may  not  be  easily  determined.  The 
history  of  these  secessions,  however,  has  taught  us  this 
lesson,  that  it  is  not  easy  to  build  up  a  Christian  sect 
or  denomination  upon  a  single  dogma,  or  by  giving 
prominence  to  the  excellence  of  any  particular  moral 
act,  or  on  some  specific  form  of  ecclesiastical  administra- 
tion. When  any  one  of  these  is  made  the  ruling  idea 
in  the  formation  of  a  church,  a  kind  of  "hobby"  theme, 
controlling  all  others,  the  members  of  such  associations 
usually  become  narrow  in  their  views  on  other  subjects 
and  duties,  and  the  church  itself  can,  at  best,  have  but 
a  limited  measure  of  the  confidence  of  the  public  mind. 
It  seems  as  if  such  have  been  the  results  that  have  at- 
tended all  the  seceding  organizations  to  which  w^e  have 
referred. 

The  last  and  greatest  secession  from  the  Methodist- 
Episcopal  Church  was  consummated  in  May,  1845,  in  the 
organization  of  the  Methodist-Episcopal  Church  South. 
The  Wesleyans  seceded,  because  the  church  was  too 
lax  in  its  discipline  respecting  slavery  ;  this  one,  because 
it  was  too  stringent  or  severe.  Methodism  has  always 
been  successful  as  an  ecclesiastical  power  in  the  South, 
and  at  the  time  of  this  secession  was  the  ruling  church 
in  numbers  and  influence  in  the  slaveholding  States. 
As  we  have  stated  elsewhere,  the  ministers  and  mem- 
bers of  that  portion  of  the  church,  at  that  time,  were 


AMERICAN  METHODISM.  515 

generally  defenders  of  the  institution  of  slavery,  either 
as  a  benevolent  system,  or  as  a  necessity.  Through 
their  influence,  the  General  Conference,  in  1840,  passed 
a  resolution,  asserting  "  that  mere  ownership  in  slave- 
property,  in  States  or  territories  where  the  laws  do  not 
admit  of  emancipation,  and  permit  the  liberated  slave 
to  enjoy  freedom,  constitutes  no  legal  barrier  to  the 
election  or  ordination  of  ministers  to  the  various  grades 
of  office  known  in  the  ministry  of  the  Methodist-Episco- 
pal Church."  The  application  of  this  resolution  was 
soon  to  be  tested.  In  the  Conference  of  1844,  it  was 
ascertained  that  one  of  the  bishops,  residing  in  the 
South,  had  become  by  marriage  a  slave-owner.  Dur- 
ing the  four  years  preceding,  the  antislavery  sentiment 
of  the  Northern  portion  of  the  church  had  become 
more  decided,  and  been  more  openly  expressed  than 
previously ;  and  at  this  Conference  it  was  resolved  that 
the  bishop  should  free  himself  from  this  impediment,  or 
cease  to  exercise  the  functions  of  his  office.  Against 
this  action,  all  the  members  of  the  South  protested  ;  and 
the  representatives  of  thirteen  Conferences  presented  a 
declaration,  "That  a  continuance  of  the  jurisdiction  of 
the  General  Conference  over  the  Annual  Conferences, 
thus  represented,  would  be  inconsistent  with  the  suc- 
cess of  the  Methodist  ministry  in  the  slaveholding 
States."  To  relieve  the  matter,  the  General  Confer- 
ence adopted  what  w^as  called  "  A  plan  of  separation," 
by  which  was  provided  an  amicable  arrangement  of 
boundary  lines  and  a  fair  division  of  church  property, 
should  the  Annual  Conferences  in  the  slaveholding 
States  find  it  necessary  to  unite  in  an  ecclesiastical  con- 
nection distinct  from  the  Methodist-Episcopal  Church. 
The  church  in  the  South  and  South-west,  in  primary 


516  A  ME  RICA  N  ME  THODISM. 

assemblies  and  in  Quarterly^ and  Annual  Conferences, 
sustained  the  declaration  of  its  delegates ;  and  measures 
were  immediately  adopted  for  the  assembling  of  a  con- 
vention to  consummate  the  secession.  This  convention 
met  in  Louisville,  Ky.,  in  May,  1845,  and  created  a 
separate  ecclesiastical  connection,  with  the  title  of  the 
"Methodist-Episcopal  Church  South."  The  first  Gen- 
eral Conference  of  the  organization  was  held  at  Peters- 
burg, Va.,  the  following  year;  and  the  discipline  and 
existence  of  the  church  fully  established.  Bishop  Soule, 
the  senior  bishop  of  the  Methodist-Episcopal  Church; 
and  Bishop  Andrew,  from  whose  complication  with  sla- 
very the  secession  originated,  —  attached  themselves  to 
the  new  church.  The  doctrines,  and  form  of  government, 
adopted  by  this  organization  were  the  same  as  those  of 
the  church  from  which  they  had  separated.  This  se- 
cession, as  it  embraced  more  in  numbers,  and  took  with 
it  all  that  was  known  as  Methodism  in  a  large  portion 
of  the  country  where  it  prevailed,  and  as  it  affected 
extensively  the  minds  of  the  people  in  ftivor  or  against 
the  agitating  subject  of  slavery,  was  far  greater  in  its 
inHuence  than  any  former  one.  In  flict,  the  result  of  it, 
on  the  political  as  well  as  religious  relations  of  the 
North  and  South,  was  so  well  understood  by  John  C. 
Calhoun,  a  leading  statesman  of  the  South,  that  he 
said,  on  hearing  of  the  action  of  the  General  Conference 
of  1844  in  reference  to  separation,  "That  is  the  enter- 
ing wedge  to  the  division  of  these  States."  How  nearly 
his  prophetic  words  came  to  being  fulfilled  !  Separated 
from  all  alliance  with  an  antislavery  membership,  and 
free  from  constraint  in  its  action  on  the  subject  of 
slavery,  the  church  "  South  "  soon  swept  from  its  disci- 
pline all  that  seemed  to  condemn  the  institution.     Its 


AMERICAN  METHODISM.  517 

ministers,  in  order  to  justify  their  act  of  secession,  very 
naturally  became  the  leading  apologists  or  defenders 
of  the  system  ;  and,  when  the  great  contest  came,  and 
rebellion  was  justified,  and  actually  attempted  to  main- 
tain the  sacredness  and  inviolability  of  "  the  chief 
corner-stone"  of  the  South,  —  the  system  of  slavery, — 
there  was  no  class  of  men,  in  any  ecclesiastical  organiza- 
tion, more  ready  and  zealous  than  they  to  defend  and 
aid  the  Rebellion. 

How  often,  as  one  calls  to  mind  the  conduct  of  the 
early  fathers  of  Methodism  in  their  condemnation  of 
the  practice  of  slavery,  saying  that  they  held  it  "in 
deepest  abhorrence  ; "  and  contrasts  it  with  that  of  some 
of  their  professed  followers  in  the  South  in  later  years, 
defending  the  system  by  the  golden  rule,  and  falling 
at  last  ingloriously  in  its  defence, —  he  is  reminded  of  the 
history  of  "  Balaam,  the'  son  of  Beor,"  who,  true  to  the 
teachings  of  the  Spirit,  said  of  Amalek,  as  the  flithers 
said  of  slavery,  "  His  latter  end  shall  be  that  he  perish 
forever ; "  and,  "  A  sceptre  shall  rise  out  of  Israel  and 
shall  smite  the  corners  of  Moab,  and  destroy  all  the 
children  of  Sheth ; "  but  who,  tempted  by  "  the  wages  of 
unrighteousness,"  allied  himself  to  Balak  and  Moab,  and 
was  found  at  last  on  the  battle-field,  with  the  Midianites, 
slain  by  Israel  with  the  sword  ! 

The  Methodist-Episcopal  Church  South  began  its 
career  with  great  promise  of  success,  and,  imtil  the 
great  Rebellion,  increased  rapidly  in  numbers  and  re- 
sources. It  had  then  more  than  twenty-seven  hundred 
itinerants,  and  more  than  jive  tliousand  local  preachers, 
and  over  seven  hundred  thousand  members.  It  had  a  mis- 
sionary organization,  chiefly  confined  to  the  home  work, 
and  its  receipts  in  1859  were  over  two  hundred  thousand 


518  AMERICAN  METHODISM. 

dollars.  At  that  time  its  educational  department  con- 
sisted of  twelve  colleges,  seventy-seven  academies,  and 
about  eight  thousand  students.  It  had  also  a  large  pub- 
lishing house  in  Nashville,  Tenn.,  with  depositories  for 
the  sale  of  its  publications  in  most  of  its  Annual  Con- 
ferences. It  had  eight  weekly  religious  papers,  pub- 
lished in  different  sections  of  the  connection  ;  one 
"Sunday-school  Journal,"  one  "Ladies'  Magazine,"  and 
one  "Quarterly."  But  the  Rebellion  made  great  havoc 
with  the  church  and  its  agencies.  Nearly  two  hundred 
thousand  of  its  members  were  slaves,  and  only  a  small 
portion  of  these,  when  freed,  remained  attached  to  it ; 
its  churches,  in  many  places,  were  scattered  by  the 
devastation  of  the  war ;  its  book  concern  was  totally 
ruined ;  many  of  its  colleges  and  academies  were  closed, 
and  their  students  dispersed ;  its  periodicals  were  mostly 
discontinued ;  and,  at  the  close  of  the  war,  tbe  church 
was  like  an  army  after  a  terrible  and  disastrous  fight, 

—  with  the  slain,  the  wounded,  and  the  demoralized 
more  numerous  than  those  who  escaped  the  conflict 
unharmed.  Since  the  close  of  the  war,  the  church  has 
been  chiefly  engaged  in  rallying  and  reorganizing  its 
members  and  institutions.  This  work  is  now  so  incom- 
plete, and  the  influence  of  new  questions  affecting  the 
constitution  of  the  church  is  still  so  undecided,  that 
what  is  really  the  present  state,  and  what  will  be  tbe 
future  position  and  power,  of  the  Methodist-Episcopal 
Church  South,  remains  an  unsolved  problem. 

There  are  two    sects   of  Methodists   in   the    United 
States,  not  secedcrs  from  the  Methodist-Episcopal  Church, 

—  the  Evangelical  Association,  commonly  known  as 
*'  Albright  Methodists,"  after  the  name  of  their  founder ; 
and  the  Primitive-Methodist  Church.     The  latter  is  so 


AMERICAN  METHODISM.  519 

inconsiderable  in  the  number  of  its  members,  and  in  its 
influence,  as  hardly  to  be  entitled  to  be  mentioned  as  a 
distinct  church.  Its  churches  are  very  few  and  weak, 
confined  to  particular  localities,  and  composed  almost 
entirely  of  emigrants,  who  were  before  their  emigration 
attached  to  quite  a  respectable  religious  association  of 
that  name  in  England. 

The  Evangelical  Association  is  a  much  more  numer- 
ous ecclesiastical  organization  than  the  Primitives,  and  is 
composed  mostly  of  Germans  or  those  of  German  de- 
scent. The  church  was  organized  in  1800.  It  took  its 
rise  from  the  labors  of  Rev.  Jacob  Albright,  a  native  of 
Eastern  Pennsylvania,  who,  being  impressed  by  the  gen- 
eral decline  of  religious  life,  and  the  corruption  of  doc- 
trines and  morals  that  prevailed  in  the  German  churches 
in  that  region,  began,  about  1790,  to  labor  for  a  reform 
among  them.  He  united  his  converts  into  classes  and 
societies.  A  convention  of  these,  in  1800,  solemnly 
elected  and  ordained  Mr.  Albright  as  their  bishop  or 
superintendent ;  and  subsequently  the  organization  then 
adopted  was  so  modified  as  to  establish  Annual  Con- 
ferences, and  ultimately  a  Quadrennial  General  Confer- 
ence. The  polity  of  the  church  is,  with  only  slight  ex- 
ceptions, like  that  of  the  Methodist-Episcopal  Church. 
It  has  greatly  increased  in  numbers  during  the  last 
thirty  years,  and  its  congregations  are  found  throughout 
all  the  Northern  and  Middle  States,  except  New  Eng- 
land. It  has  eight  Annual  Conferences,  over  four  hun~ 
di^ed  itinerant  and  three  hundred  local  preachers,  and 
more  ili^w  fifty  thousand  memhers.  It  has  two  flourish- 
ing institutions  of  learning,  —  one  at  New  Berlin,  Pa., 
and  the  other  at  Greensburg,  Ohio ;  and  it  issues 
three   periodicals    at  its   publishing    house   at    Cleve- 


520  AMERICAN  METHODISM. 

land.  The  church  is  Wesleyan  in  its  doctrines,  and 
strict  in  its  discipline  respecting  the  moral  conduct  of 
its  members.  Its  labors  are  chiefly  confined  to  the 
Germans. 

Such  is  a  brief  sketch  of  the  various  sections  of 
Methodism  in  the  United  States.  All  of  these  members 
of  the  Methodist  family,  with  the  exception  of  the 
church  South,  have  within  a  few  years  shown  a  dispo- 
sition to  be  brought  into  more  intimate  relations  and 
fellowship  with  each  other.  The  asperities  that  were 
naturally  felt,  by  those  who  were  engaged  in  founding 
the  different  sects,  towards  the  parent  church,  have  con- 
siderably subsided ;  and  some  have  even  indulged  the 
hope  that  all  these  sections  of  Methodism  might  be 
united  in  one  ecclesiastical  government.  This  probably 
could  not  be  done ;  probably  it  is  not  desirable  that  it 
should  be.  But  the  spirit  of  union  that  prevails  will 
secure  to  the  several  branches  of  Methodism  a  closer 
affiliation  and  co-operation  with  each  other,  and  all  the 
divisions  of  the  Arminian  section  of  Protestantism  in 
this  country  will  be  found  laboring  harmoniously  to- 
gether for  the  salvation  of  the  people. 


522  AMERICAN  METHODISM. 

man  with  the  divine  purposes;  and,  setting  aside  the 
infidel  sentiment  that  men  are  of  themselves  the  sole 
inventors  and  executors  of  Avhat  is  accomplished  in  the 
reformation  of  society, — Methodism  beUeves  in  the  Bible 
truth,  that  God  works  in  men  while  they  work  out  his 
great  designs  of  human  salvation,  as  well  in  great 
movements  affecting  the  character  of  nations  as  in 
individual  salvation.  Methodists  believe,  that,  because 
the  mother  of  Moses  showed  her  fliith  in  God,  in 
hiding  her  son  from  the  execution  of  the  king's  de- 
cree, God  rewarded  her  faith  by  choosing  that  son  to 
be  the  deliverer  of  his  oppressed  people,  at  a  time 
when  their  afflictions  were  so  great  as  to  demand  his 
special  intervention.  They  believe  that  Cyrus  was  free 
in  the  exhibition  of  qualities  which  made  him  a  proper 
instrument  to  execute  the  Divine  designs;  yet  God 
said  of  him,  "He  is  my  shepherd,  and  shall  perform 
all  my  pleasure,  even  saying  to  Jerusalem,  Thou  shalt 
be  built,  and  to  the  temple.  Thy  foundations  shall  bo 
laid."  They  believe,  that,  though  Luther  was  free  in 
the  exercise  of  a  faith  that  justified  the  ungodly,  God 
acknowledged  his  faith  by  making  him  "  his  anointed," 
and  appointing  him  his  chosen  one  to  introduce  the 
great  Reformation,  just  when  the  abominations  of 
popery  imperatively  called  for  the  divine  arm  to  be 
revealed.  So  Methodists  believe  that  the  Wesleys  and 
AVhitefield  were  voluntary  in  their  obedience  to  the 
Spirit  that  brought  them  into  the  knowledge  of  God's 
favor,  and  that  led  them  out  to  Kingswood  and  Moor- 
fields  to  preach  the  gospel  to  the  poor ;  but  that  God 
signally  honored  their  obedience  by  appointing  them  as 
his  chosen  servants  to  begin  the  grand  evangelical 
movement  of  the  eighteenth  century,  and  that  he  did 


AMERICAN  METHODISM.  523 

this  at  the  time  when  he  saw  that  the  salvation  of  a 
degenerate  church  and  the  necessities  of  a  spiritual 
rehgion  required  it.  Hence  Methodists  claim,  that, 
while  God  has  been  with  the  itinerants,  making  their 
word  the  power  of  God  unto  salvation,  and  has  gra- 
ciously directed  the  minds  of  the  leaders  of  Methodism 
to  adopt  measures  that  have  proved  an  efficient  evan- 
gelical, working  system,  he  has  also  been  introducing, 
by  all  these,  a  grand  reforming  agency,  to  fulfil  his 
gracious  designs,  and  an  agency,  too,  of  inestimable 
value,  because  it  met  the  imjDcrative  necessities  of 
the  age. 

As  the  measure  and  merit  of  Methodism  are  not  to 
be  determined  by  the  labors  of  any  one  man,  —  even 
of  Wesley  or  Asbury,  —  so  they  are  not  be  decided  by 
its  success  in  any  particular  community,  or  upon  any 
specific  class  of  subjects,  or  by  any  limited  period  of 
its  history.  Such  a  judgment  would  be  altogether  too 
narrow  in  its  comprehension.  The  wisdom  of  the  archi- 
tect of  the  temple  was  seen  as  each  stone  was  prepared 
for  the  place  it  was  to  fill,  but  every  stone  found  its 
place  of  beauty  or  strength  as  it  formed  a  part  of  the 
grand  plan  of  the  whole  building.  So,  as  we  sit  over 
against  Methodism,  and  admire  the  beaut}'  of  its  par- 
ticular stones,  —  of  any  one  of  its  instrumentalities,  — 
we  will  more  admire  the  perfection  and  harmony  of  the 
whole  system,  the  wisdom  of  that  Providence  that 
arranged  each  part  in  its  appropriate  place,  and  the 
wise  design  of  the  Great  Architect  in  devising  a 
church  so  complete,  to  accomplish  his  evangelical  pur- 
poses. Our  attention  will  be  chiefly  arrested  by  the 
adaptation  of  Methodism  to  restore  spiritual  life  to  a 
nominal    and  formal  Christianity,  to  correct  the  evils 


524  AMERICAN  METHODISM. 

and  avert  the  perils  of  popular  and  wide-spread  infi- 
delity, to  reform  the  demoralized  lives  of  the  people, 
to  bring  to  the  poor  and  neglected  masses  a  gospel  of 
power  and  of  love  ;  and  we  shall  admit  its  opportune 
advent  to  be  a  healthful  and  saving  religious  agency  to 
direct  the  destinies  of  the  great  American  people. 

There  is  a  sense  in  which  it  may  be  said  that  Method- 
ism was  sent  "  in  the  fulness  of  time."  Not  that  the 
world  was  expecting  it,  nor  that  the  hearts  of  the  people 
desired  its  advent;  but  because  every  class  —  saints  and 
sinners  —  were  in  need  of  it,  and  because  it  was  adapted 
to  meet  the  exigencies  or  wants  of  all.  An  examination 
of  this  fact  will  enhance  our  estimate  of  the  value  of 
Methodism  itself 

What  was  the  actual  condition  of  the  nominal  Prot- 
estant Church  of  Great  Britain  at  the  beginning  of  the 
eighteenth  century  ?  A  faithful  writer  has  described  it 
''  as  unquestionably  the  most  unevangelical  period  that 
had  ever  occurred  in  that  country  since  the  Reforma- 
tion was  completed  in  the  reign  of  Elizabeth."  The  cler- 
gy, to  whom  the  people  looked  as  guides  in  all  religious 
matters,  v/ere  in  every  sense  unfitted  for  their  sacred 
office.  That  preparation  most  essential  of  all  others, 
a  personal  knowledge  of  the  work  of  God  renewing  the 
heart,  was  a  strange  experience  to  them,  especially 
to  those  of  the  Establishment.  They  were  not  only 
unable  to  teach  it  from  a  personal  assurance  of  its  reali- 
ty, but  they  denied  the  truth  of  this  experience,  or  the 
possibility  for  any  to  know  it.  The  most  of  their  teach- 
ings was  respecting  the  virtue  of  forms,  the  authority  of 
the  church,  and  the  value  of  an  orthodox  creed.  The 
religious  experience  or  spiritual  life  of  the  clergy  of 
the  dissenting  churches  was  scarcely  much  better  than 


AMERICAN  METHODISM.  525 

of  those  of  the  National  Church.  They  generally  held 
to  the  tenets  of  Calvin ;  but  many  of  them  "  preached  a 
gospel,  if  gospel  it  may  be  called,  in  which  the  great 
truths  of  Christianity  had  little  or  no  place."  It  was  so 
modified  by  the  "  light  of  nature,"  as  they  called  it,  —  and 
that  excluded  the  great  practical  truths  of  depravity,  the 
atonement,  justification  by  faith,  and  the  offices  of  the 
Holy  Spirit,  —  as  to  furnish  no  motive  for  repentance, 
and  to  excite  no  desire  in  their  hearers  to  ask,  "  What 
must  I  do  to  be  saved  ?  "  The  same  writer  says,  "Among 
the  dissenters  there  was  a  great  decay  of  spiritual  reli- 
gion, arising  perhaps  partly  from  the  very  high  Calvin- 
ism which  some  of  them  maintained,  but  chiefly  from 
the  unevangelical  ministry  which  had  been  introduced 
among  them."  Such  was  the  condition  of  all  the  clergy 
of  England,  respecting  their  teaching  and  their  knowl- 
edge of  an  experimental  religion. 

Their  lives  were  generally  such  as  to  reproach  the 
Christian  name,  and  such  as  to  induce  the  people  to 
hold  them  in  contempt.  Archbishop  Seeker  says,  "  Chris- 
tianity is  ridiculed  and  railed  at  with  very  little  reserve, 
and  the  teachers  of  it  without  any  at  all."  South ey 
says,  "  The  clergy  had  lost  that  authority  which  may 
always  command  at  least  the  appearance  of  respect; 
and  they  had  lost  that  respect  also  by  which  the  place 
of  authority  may  sometimes  be  so  much  more  worthily 
supplied."  Burnet  observes,  that,  in  his  time,  "the 
clergy  had  less  authority,  and  were  in  more  contempt, 
than  those  of  any  other  church  in  all  Europe ;  for  they 
were  much  the  most  remiss  in  their  labors,  and  the 
least  severe  in  their  lives."  The  description  given  of 
the  rehgious  state  of  the  laity  is  no  more  encouraging 
or    flattering  than  that  of   the  clergy.     Seeker   says, 


526  AMERICAN  METHODISM. 

"  Piety  is  strangely  lost,  even  among  persons  that  are 
otherwise  tolerably  serious.  Many  have  laid  aside  all 
appearances  of  it."  Perhaps  the  best  exposition  that 
can  be  given  of  the  real  state  of  the  church,  especially 
as  regards  the  necessity  of  a  spiritual  life  to  true 
Christianity,  may  be  found  in  the  almost  universal  re- 
jection of  the  Wesle3^s  and  Whitefield  when  they  began 
to  preach  it:  the  doors  of  the  churches  were  closed 
against  them,  and  not  unfrequently  the  clergy  were 
the  most  active  of  their  opposers. 

To  this  picture  of  demoralized  Christianity,  in  its 
faith  and  life,  we  must  add  the  great  immorality  of  the 
people.  All  writers  who  have  spoken  concerning  this, 
represent  the  lives  of  the  English  people  at  that  time 
as  fearfully  corrupt.  One  says,  "The  dissoluteness  and 
contempt  of  principle  in  the  higher  part  of  the  world, 
and  such  profligate  intemperance  and  fearlessness  of 
committing  crimes  in  the  lower,  as  must,  if  this  torrent 
of  impiety  stop  not,  become  absolutely  fatal." 

That  which  made  the  immorality  of  the  people  still 
more  fearful  and  open  was  the  general  prevalence  of 
infidelity,  especially  in  the  educated  and  upper  classes 
of  society.  At  this  period  the  pernicious  writings  of 
all  the  noted  infidel  authors  were  extensively  and 
openly  read  in  England,  more  than  they  had  been  in 
former  times.  They  gave  an  infidel  character  to  the 
common  literature  of  the  age.  They  corrupted  the 
religious  opinions  of  the  universities,  and  introduced 
sentiments  of  semi-infidelity  and  rank  heresy  into  the 
writings  of  many  English  divines.  In  fact,  so  corrupted 
Avere  the  leading  minds  of  the  nation  by  atheism  or  in- 
fidelity, that  the  Bible,  and  especially  all  parts  of  it 
that   referred   to   the   supernatural,  was   treated   as  a 


AMERICAN  METHODISM.  527 

fable,  and  iiiiwortbj  the  belief  of  any  but  the  ignorant, 
the  credulous,  or  the  superstitious. 

The  most  fearful  phase  of  the  English  nation,  in  re- 
gard to  morals  or  religion,  was  the  degraded,  ignorant 
condition  of  the  common  people.  These  form,  in  all 
countries,  the  great  majority  of  the  communities,  and 
from  these  usually  come  all  religious  reforms.  Neither 
the  church  nor  civil  authority  made  any  special  efforts 
to  remove  the  ignorance,  or  to  reform  the  lives,  of  this 
class  of  the  population.  The  miners  of  Cornwall  and 
Kingswood,  the  infatuated  crowds  that  everywhere 
persecuted  Wesley  and  his  lay  preachers,  and  the  mul- 
titudes that  flocked  to  Moorfields  and  Kensington  Com- 
mon, were  real  representatives  of  a  large  part  of  the 
common  people  of  England.  Before  the  dawn  of  the 
"Wesleyan  Reformation,  they  could  say  with  truth,  "  No 
man  careth  for  my  soul." 

The  Methodist  movement  had  to  contend  with  all 
these  formidable  hinderances  to  its  success.  It  had  to 
overcome  and  remove  all  these  opposing  influences  to  a 
pure  and  scriptural  Christianity.  Without  patronage 
or  wealth  or  social  position,  it  went  to  the  poor  and 
ignorant  masses,  and  said  to  them,  "  To  you  is  this  sal- 
vation sent ; "  and  they  listened  to  the  words  of  prom- 
ise as  divinely  sent,  and  Methodism  changed  the  entire 
moral  condition  of  the  common  people  of  the  kingdom. 
From  a  demoralized,  swearing,  drinking  race,  they 
became  orderly  and  sober.  It  taught  them  also  how  to 
pray,  as  well  as  how  to  live.  It  rebuked  an  indolent, 
arrogant,  and  godless  clergy,  and  said  to  them,  "  Woe 
unto  you,  ye  blind  guides ! "  Its  rebukes  prevailed, 
and  "  a  great  company  of  the  priests  were  obedient  unto 
the  fiiith."     It  declared  to  the  infidel  the  certainty  of  a 


528  A3IERICAN  METHODISM. 

gracious  experience  of  the  "  truth  as  it  is  in  Jesus,"  and 
said,  "  If  any  man  will  do  his  will,  he  shall  know  of  the 
doctrine."  Like  Dagon  before  the  ark  of  God,  infidel- 
it}^,  confounded  and  abashed,  fell  prostrate  to  the  power 
of  an  experimental  religion,  and  many  of  the  unbe- 
lieving burnt  their  "  infidel  books."  It  permeated  the 
churches,  —  Dissenting  and  Established,  —  and  made 
them  spiritual,  evangelical,  and  active  in  individual  or 
associated  efforts  for  the  spread  of  the  Word.  It  re- 
versed the  whole  order  and  policy  of  the  religious  sects 
of  the  kingdom,  who,  instead  of  attempting  to  support 
their  religion  mainly  by  orthodoxy  of  opinion  or  canon- 
ical forms,  devoted  themselves  to  maintain  religion 
through  the  improving  influence  of  a  godly  experience 
and  a  holy  life.  Methodism  not  only  proved  the  effi- 
cac}^  of  a  conscious  renewal  of  the  heart  by  the  Holy 
Spirit  to  meet  every  want  of  the  soul,  but  it  showed  its 
power  to  overcome  every  opposing  influence  to  a  pure 
Christianit}^,  and  that  its  advent  was  opportunely  and 
divinely  directed  to  meet  the  great  emergent  demand 
of  the  English  nation. 

The  time  will  come  when  writers  of  American  history 
will  give  credit  to  Methodism  for  a  more  prominent 
agency  in  the  civil  and  religious  development  of  this 
country  than  they  have  hitherto  done.  Hardly  one  of 
them  has  made  any  account  of  it,  and  none  of  them 
have  given  it  a  tithe  of  the  credit  it  deserves.  What- 
ever other  means  combine  to  favor  or  embarrass  the 
prosperity  of  nations,  all  history  affirms  that  the  charac- 
ter of  their  religion  is  the  most  potent  and  controlling 
influence  to  make  a  people  great  and  prosperous,  or 
weak    and    detjrenerate.     This   universal   law  has  been 


AMERICAN  METHODISM.  529 

distinctly  illustrated  in  the  liistory  of  the  American 
people.  The  general  character  of  the  nation,  its  form 
of  government,  its  enterprise,  and  its  moral  condition, 
are  mainly  the  formations  of  its  religious  agencies.  The 
introduction  of  Methodism  was  at  a  time  when  the 
wants  of  the  nation  demanded  just  such  characteristics 
in  its  religion  as  Methodism  supplied. 

First  of  all,  there  was  great  need  of  a  religion  of  the 
heart,  —  a  religion  that  was  nothing  less  than  regenera- 
tion, wrought  in  man  by  the  power  of  the  Holy  Ghost. 

That  this  was  not  the  character  of  much  that  pro- 
fessed to  be  Christianit}^,  at  the  introduction  of  Method- 
ism in  America,  is  without  dispute.  The  various  sects 
that  were  established  were  representatives  of  the  Prot- 
estant Reformation,  and,  so  far  as  the  letter  of  Protest- 
antism could  affect  the  formation  of  the  State,  had  done 
much  to  prepare  the  future  nation  for  its  coming  great- 
ness :  they  had  formed  churches,  established  schools, 
and  enacted  laws  that  were  based  on  the  moral  code  of 
the  Bible.  The  social  state  of  the  community  was  in  a 
great  measure  the  result  of  these  provisions ;  neverthe- 
less, there  was  a  lack  of  the  higher  and  more  efficient 
control  of  a  power  to  influence  beyond  the  letter  of  the 
statute  through  a  spiritual  and  renovating  influence 
that  first  made  the  tree  good  that  its  fruits  might  be 
good  also.  The  professedly  religious  portion  of  the 
country  lacked  experimental  godliness  :  theirs  was  more 
a  religion  of  word  and  of  statute.  By  one  or  two 
"great  awakenings,"  and  through  the  preaching  of 
Whitefield,  there  had  been  powerful  revivals  in  some 
parts  of  the  country ;  but  these  had  failed  to  give  to  the 
churches  a  permanent  belief  in  the  necessity  of  regen- 
eration as  a  qualification  for  the  ministry  or  raembeE- 


530  AMERICAN  METHODISM. 

ship  of  the  church,  and  they  had  h\psed  mto  a  condi- 
tion where  their  principal  teachers  and  a  large  majority 
of  the  ministry  denied  the  necessity  of  conversion  for 
the  sacred  office  or  for  admission  to  the  Lord's  Supper. 
A  few  of  their  number  —  among  whom  were  the  Ten- 
nants  —  contended  strenuously  against  their  miscrip- 
tural  views ;  and  one  of  them,  in  a  sermon  on  "  The  Dan- 
gers of  an  Unconverted  Ministry,"  said,  "  The  body  of 
the  clergy  are  as  great  strangers  to  the  feeling  experi- 
ence of  the  new  birth  as  was  Nicodemus."  The  four 
principal  sects  of  the  country  —  the  Puritans,  the  Presby- 
terians, the  English  Church,  and  the  Dutch  Reformed 
Church  —  agreed  that  a  consciously  regenerate  state  was 
not  essential  to  membership  or  official  position  in  the 
church.  Revivals  of  religion,  such  as  had  prevailed  un- 
der the  labors  of  Whitefield,  Edwards,  Davenport,  and 
others,  were  denounced ;  and  the  chief  colleges  —  Har- 
vard and  Yale — published  their  "Declarations"  against 
them.  The  result  of  such  opposition  to  an  experimental 
Christianity  was,  according  to  the  author  of"  The  Great 
Awakenino;,"  that  "  the  difference  between  the  world 
and  the  church  was  vanishing  away,  church-discipline 
was  neglected,  and  the  growing  laxness  of  morals  was 
invading  the  churches." 

Methodism  w\as  needed  at  this  time,  to  lift  up  its  voice 
and  cry  aloud  to  the  churches,  "  Ye  must  be  born  again  ; " 
to  arrest  this  degeneracy  in  religious  life,  and  say  to  both 
the  ministry  and  the  membership,  "  Except  ye  be  convertr 
ed,  ye  cannot  enter  the  kingdom  of  heaven."  This  was  its 
chief  mission  to  them.  IIow  extensively  and  radically 
it  affected  them,  time  has  proved.  Most  of  the  churches 
then  existing  have  since  become  partakers  of  a  new  re- 
ligious life,  and  those  who  have  been  the  greatest  recip- 


AMERICAN  METHODISM.  631 

ients  of  it  have  been  the  most  growing  and  prosperous 
of  those  churches. 

The  churches  of  America,  at  the  time  of  the  introduc- 
tion of  Methodism,  needed  reformation  in  their  creed  as 
well  as  in  their  religious  experience.  They  were  Cal- 
yinists ;  and  their  "  doctrines  of  grace,  "  as  they  were  by 
a  strange  misnomer  called,  were  working  disastrous  re- 
sults in  a  variety  of  ways.  The  rankest  form  of  Cal- 
vinism prevailed  in  New  England,  and  among  the  Pres- 
byterians of  New  Jersey,  New  York,  and  Pennsylvania. 
The  chief  themes  of  the  pulpit  were  the  divine  decrees 
of  election  and  reprobation,  with  their  kindred  doctrines 
of  human  inability,  and  the  final  perseverance  of  the 
saints.  As  has  always  been  the  effect  of  such  preaching, 
an  apathy  corresponding  to  the  creed  prevailed  among 
the  churches,  and  a  stoical  indifference  to  religious  duty 
among  the  people.  Fatalism,  that  is  the  best  definition, 
of  the  Genevan  theology,  destroyed  that  sense  of  re- 
sponsibility that  is  always  aroused  in  men  by  a  belief  in 
the  doctrines  of  free  grace.  The  churches  were  want- 
ing in  the  spirit  of  enterprising  diffusiveness,  —  a  spirit 
that  always  accompanies  the  preaching  of  Arminianism. 
They  needed  that  Methodism  should  come,  with  its  itin- 
erancy and  energy,  with  a  "  free,  a  present,  and  a  full 
salvation  ; "  and  say  to  them, "  To  him  that  hath  shall  be 
given,"  and  lead  them  in  working  out  their  salvation, 
by  showing  them  how  to  work  for  the  salvation  of 
others. 

Calvinism  produced  another  fearful  evil.  The  "  hor- 
rible decrees "  were  too  abhorrent  for  human  belief. 
They  found  no  support  in  the  Word  of  God,  in  reason, 
or  in  human  experience ;  and  the  intelligent  portions  of 
the  people  were  passing  from  one  extreme  to  the  other, — 


532  AMERICAN  METHODISM. 

from  faith  in  the  doctrines  of  Calvin  to  a  belief  in  Pe- 
lagianisni,  to  denying  the  necessity  of  any  divine  aid 
for  a  religious  life,  .or  to  embracing  the  not  less  absurd 
doctrines  of  infidelity.  The  common  people  were  i\ist 
becoming  scorners  of  a  religion  that  even  an  ordinary 
mind  could  see  was  inconsistent  with  human  freedom, 
and  that  absolved  them  from  all  obligation  to  obedience. 
Infidel  writings  were  extensively  circulated  and  read  in 
every  class  of  society.  Infidelity — the  alternative  of 
Calvinism — was  the  great  peril  of  the  American  people, 
towards  the  close  of  the  last  century.  To  meet  all  these 
perils  from  Calvinism,  Methodism  came  with  its  doctrines 
of  universal  redemption,  and  taught  the  gracious  ability 
of  every  man  to  repent,  and  believe  the  gospel.  It  de- 
clared that  he  that  believeth  not  is  condemned,  and  that 
he  that  believeth  on  the  Son  hath  the  witness  in  him- 
-  self.  It  was  a  life-boat  for  the  thousands  that  were  in 
peril  of  shipwreck  from  the  horrors  of  Calvinism  and 
its  alternative.  The  effect  was  as  might  have  been  an- 
ticipated :  it  changed  the  avowed  theology,  at  least  as 
to  its  avowal  in  the  pulpit  or  in  private  belief,  of  every 
church  of  the  land  ;  and  practical  Arminianism,  as  taught 
by  Wesley  and  his  folloAvers,  became  the  popular  theol- 
og}^  of  the  American  churches. 

Methodism  had  another  work  to  do,  in  reforming  the 
American  churches :  it  had  to  show  the  superiority  of  a 
church  independent  of  the  patronage  or  the  support  of 
the  State.  Nominally,  most  of  the  American  churches 
liad  a  pseudo-alliance  with  the  civil  authority  of  the 
provinces,  and  all  of  them  were  solicitous  for  its  favor. 
Strange  as  it  may  seem,  many  of  the  emigrants  who 
had  sought  the  American  shores  to  enjoy  liberty  of  con- 
science and  freedom  to  worship  God  did  not  wholly  re- 


AMERICAN  .METHODISM.  533 

pudiate  the  idea,  so  universal  in  the  Old  World,  that  the 
church  must  have  some  connection  and  joint  tenancy 
with  the  State.  In  New  England,  the  parish  and  the 
town  were  legally  joined,  so  that  the  franchise  and  offi- 
ces of  the  latter  could  only  be  enjoyed  by  those  who 
were  members  of  the  former ;  and  the  civil  law  pro- 
vided that  every  taxable  inhabitant  should  pay  for  the 
support  of  the  parish  church.  Though  it  was  munici- 
pal, it  was  universal ;  and  Congregationalism  was  in  fact 
as  much  the  relioiion  of  the  State  in  New  Eno-land  as 
the  Establishment  was  in  England.  The  English  Church 
in  Virginia,  previous  to  the  Revolutionary  War,  held  a 
relation  to  that  province  very  similar  to  that  held  by  a 
Puritan  Church  to  the  town  in  which  it  was  located.  All 
the  larger  churches  of  the  colonies  were  disposed  to 
make  the  State  a  patron.  Methodism  adopted  a  differ- 
ent policy.  It  saw  that  where  such  a  relation  of  Church 
and  State  existed,  in  form  or  in  spirit,  the  Church  was 
weakened  in  its  independence  and  its  purity.  It  began 
without  the  special  favor  of  civil  law,  and  often  had,  in 
its  feebleness,  to  suffer  persecution  by  the  sanction  of 
law ;  but  it  never  swerved  from  its  integrity  or  inde- 
pendence to  seek  the  patronage  of  the  civil  power,  and 
it  demonstrated  in  this  country  the  great  efficiency  of  a 
church  thus  independent,  and  brought  about  «.  great 
change  in  the  sentiments  of  the  American  people  re- 
specting the  true  relations  of  a  Church  to  the  State. 
Many  years  have  passed  since  every  Church  of  the  land 
has  been  severed  from  all  legal  or  statute  alliance  with 
the  civil  government. 

Methodism  has  proved  how  opportunely  it  was  in- 
troduced into  this  country,  by  its  adaptation,  both  in 
spirit  and  agencies,  to  meet  all  the  religious  wants  of 


534  AMERICAN  METHODISM. 

the  newly-formed  American  nation.  The  close  of  the 
Revolutionary  War  brought  into  the  family  of  nations 
one  whose  political  principles  and  whose  popular  gov- 
ernment was  professedly  in  advance  of  all  the  others. 
It  was  republican  in  form,  and  democratic  in  its  spirit. 
It  believed  in  the  personal  freedom  and  civil  equality 
of  all  its  citizens.  It  held  every  man  responsible  to 
the  law  for  a  consistent  use  of  the  freedom  he  enjoyed. 
Progress  or  improvement  was  a  leading  idea  of  the 
American  people.  A  seven  years'  war  had  educated  and 
disciplined  the  nation  to  a  hardy  and  stern  use  of  all  its 
powers,  to  work  out  its  great  expectations  of  the  fu^ 
ture.  It  needed  a  religion,  in  its  sentiments,  its  activity, 
and  its  hopes,  corresponding  to  the  mind  and  energies 
of  the  nation  itself  It  found  that  religion  in  Method- 
ism. The  doctrines  of  the  freedom  of  the  will,  of  a  uni- 
versal atonement,  of  the  equal  privilege  of  all  men  to 
be  saved,  of  personal  responsibility  to  obey  the  divine 
law,  and  of  the  duty  of  men  to  advance  in  the  knowl- 
edge and  practice  of  holiness,  —  w^ere  all  corollaries 
morally  applied,  of  the  political  doctrines  of  the  new 
republic.  In  respect  to  these  doctrines,  Methodism  dif- 
fered from  the  other  sects  of  the  country,  and  from  the 
old  sects  of  the  Old  World.  The  new  nation  introduced 
a  new  lepoch  in  the  political  governments  of  the  world ; 
and  Methodism,  congenial  in  its  spirit  with  the  nation, 
was  opportunely  at  hand  to  introduce  a  new  epoch,  and 
to  begin  a  new  evangelical  movement  in  the  progress  of 
Christianity  in  the  world. 

It  was,  furthermore,  the  peculiarly  practical  adapta- 
tion of  its  agencies  to  meet  the  wants  of  a  rapidly- 
increasing  and  widely-spreading  people,  that  made  the 
advent  of  Methodism  so  timely,  and  its  work  so  success- 


AMERICAN  METHODISM.  535 

ful.  The  announcement  of  peace,  and  of  the  establish- 
ment of  an  independent  government,  was  the  signal  for 
emigration  to  the  new  and  wild  regions  of  the  West,  — 
for  the  beginning  of  a  tide  that  has  continued  to  flow, 
until  it  now  covers  a  domain  many  times  greater  than 
the  original  States.  The  increase  of  population  has 
been  beyond  the  most  sanguine  anticipations  of  the 
credulous,  and  more  rapid  than  has  been  known  in  the 
history  of  nations.  To  the  Christian  statesman  it  was 
a  problem, —  the  solution  of  which  would  be  sought  with 
some  anxiety,  —  How  could  all  this  outspreading  people 
be  reUgiously  trained,  to  fit  them  and  their  posterity 
to  be  safe  and  useful  members  of  the  body  politic? 
To  the  Christian  philanthropist,  there  was  another  prob- 
lem,—  not  less  serious,  nor  less  important  in  its  solu- 
tions, —  How  could  all  of  them  be  instructed  ir.  the 
truths  of  the  gospel,  and  their  souls  be  saved  ?  How 
could  they  be  made  to  become  devoted  Christians,  and 
fellow-citizens  with  the  saints  ?  How  could  the  new 
communities  that  they  establish  be  supplied  with  the 
ordinances  of  religion,  and  become  in  practice  real  Chris- 
tian States  ?  The  ecclesiastical  structure,  and  the  spirit 
of  Methodism,  prepared  it  to  solve  this  problem ;  and  it 
entered  upon  the  work  of  solution  just  at  the  period 
when  it  was  required. 

It  was  not  difficult  to  see  what  was  needed.  It 
required  that  the  gospel,  unsought,  should  be  taken  to 
these  scattered  people,  and  that  the  ministry  of  the 
Word  should  not  depend  on  the  disposition  of  the  peo- 
ple to  call  for  it.  It  required  a  pioneer  ministry,  with 
souls  filled  with  the  impelling  power  of  the  Saviour's 
commission,  "  Go  ye,  therefore,  and  preach  the  gospel," 
to  whom  sacrifices  and  hardships  would  be  no  irapedi- 


/ 


536  AMERICAN  METHODISM. 

ment.  It  required  a  ministry  to  go  to  these  new  settle- 
ments, without  previous  stipulations  for  compensation 
for  their  services;  for  the  small  number  in  any  given 
localit}^,  and  the  poverty  of  the  emigrants,  would  render 
them  unable,  even  if  they  were  wilHng,  to  pledge  any 
such  compensation.  It  required  a  faithful  and  earnest 
extempore  style  of  preaching,  that  could  adapt  itself  to 
the  humble  and  rustic  state  of  the  settlers,  and  could 
declare  its  message  in  log-cabins,  in  private  houses,  in 
barns,  in  the  woods,  or  by  the  roadside,  —  a  ministry 
Avithout  gowns  or  written  sermons,  or  dependent  on 
reading  prayers.  It  required  that  this  preaching  should 
be  often  repeated  to  preserve  its  interest,  and  to  deepen 
its  impressions  on  the  minds  of  the  people ;  and  that 
provision  should  be  made  to  gather  under  some  pas- 
toral supervision  all  those  who  might  become  person- 
ally interested  in  their  religious  welfare,  and  who  should 
desire  to  lead  Christian  lives,  and  form  themselves  into 
churches. 

To  meet  all  these  requisitions,  Methodism  was  pre- 
pared. Three  of  the  prominent  peculiarities  of  its 
ecclesiastical  system  were  its  itinerancy,  its  lay-preach- 
ing, and  its  class-meetings ;  and  these  were  the  agencies 
required  for  a  country  that  was  expanding  into  new 
territories,  and  whose  population  was  sparsely  settled. 
How  admirably  they  met  the  end  desired !  The  circuit 
of  the  pioneer  itinerants  embraced,  in  hundreds  of 
miles,  from  twenty  to  fifty  of  these  thinly  populated 
districts  of  the  new  territory  or  State,  to  each  of  which 
he  could  preach  once,  at  least,  in  two  or  four  weeks. 
He  did  not  require  any  stipulations  for  pay  for  his 
services,  but  received  cheerfully  the  hospitality  of  those 
to  whom  he  ministered,  and  the  small  gift-offerings  that 


AMERICAN  METHODISM.  537 

love  might  make  for  his  limited  necessities.  The  im- 
pelling command  of  his  master,  to  preach  the  Word, 
would  not  allow  him  to  wait  for  invitation  to  come  ;  but 
he  was  ready  to  lift  the  latch,  and  open  the  door  and 
enter,  wherever  he  did  not  find  it  barred  against  him. 
Those  who  were  converted  by  his  ministry  were  readily 
cared  for.  The  class-meeting  and  the  class-leader  formed 
at  once  an  incipient  church  organization,  to  maintain 
weekly  religious  services,  and  provide  for  pastoral  care 
of  the  sheep  introduced  into  the  fold,  and  to  constitute 
them,  as  they  increased,  a  permanent,  thriving  church. 
Among  these  converts,  there  were  always  found  some 
who,  with  zealous,  gifted  minds,  were  moved  to  call  sin- 
ners to  repentance.  These  men,  settled  in  their  resi- 
dence, but,  ready  in  the  Word,  became  the  itinerants' 
aids,  and  formed  a  large  force  of  lay  preachers,  who 
without  temporal  reward,  preached  to  the  people  the 
intervening  Sabbaths,  between  the  itinerants'  appoint- 
ments, and  made  the  regular  services  appropriately 
frequent.  By  these  three  appliances,  —  the  itinerancy, 
the  lay  preaching,  and  the  class-meetings,  made  vigorous 
by  the  zeal  and  devotion  of  those  engaged  in  them,  and 
regulated  by  a  system  that  moved  with  a  strict  adjusts 
ment  of  all  its  parts,  —  Methodism  provided  the  means 
to  meet  the  exigencies,  or  religious  wants,  of  the  rapidly 
increasing  population  of  the  nation.  Thc}^  were  means 
as  popular  with  the  people  as  they  were  adapted  to 
their  end.  Wherever  the  itinerant  came,  he  was  wel- 
comed as  the  messenger  of  God :  his  word  was  received 
w^ith  attentive  ears  and  trustful  hearts,  and  his  preach- 
ing proved  the  power  of  God  unto  salvation  to  many. 
He  was  found  in  every  part  of  the  nation,  from  the 
Aroostook  to  the  Rio  Grande,  from  the  Atlantic  to  the 

68 


538  AMERICAN  METHODISM. 

western  verge  of  emigration,  —  even  to  the  Pacific.  The 
labors  of  these  itinerant  preachers  have  clone  more  than 
any  other  agency  to  raise  up  chm^ches  throughout  every 
part  of  this  great  repubhc ;  and  thus  have  done  more 
to  form  and  to  mould  the  character  of  the  people  of 
these  States,  by  the  influence  of  the  gospel,  into  indus- 
trious, sober,  intelligent,  and  prosperous  citizens.  In 
view  of  all  these  things  that  we  have  named,  who  shall 
say  that  the  advent  of  Methodism  was  not  opportune, 
or  that  it  was  not  divinely  appointed  for  grand  and 
glorious  ends,  —  that  it  did  not  "  come  to  the  kingdom 
for  such  a  time  as  this  ?  " 


CHAPTER   XXVI. 

WHY  METHODISM  HAS  BEEN  SUCCESSFUL. 
"Not  by  might,  nor  by  power,  but  by  my  Spirit,  saith  the  Lord." 

^<^^^f)  HAT  the  great  religious  movement  began 
"''"  by  the  Wesleys,  and  known  as  Methodism, 
has  been  successful,  can  hardly  require 
proof.  The  evidence  of  its  success,  run- 
ning throughout  its  entire  history,  is  so 
palpably  plain  that  incredulity  cannot,  and 
hostility  to  it  dare  not,  deny  it.  A  move- 
ment that  originated  in  the  unpretending 
efforts  of  a  simple  presbyter  of  the  Estab- 
lishment, without  the  approval  or  patronage  of  his 
church,  without  disciples,  without  pecuniary  resources, 
and  without  the  support  of  the  State ;  and  spreading 
itself  throughout  the  entire  kingdom  and  its  colonies, 
throughout  the  great  republic  of  the  western  world, 
and  bringing  under  the  direction  of  its  ecclesiastical 
system,  in  both  hemispheres,  more  members  than  are 
found  in  any  of  the  oldest  Protestant  sects,  —  a  move- 
ment, that  has  had  more  influence  in  reforming  the 
lives  of  men,  and  done  more  to  elevate  the  standard 
of  Christian  experience,  than  any  other  church,  and 
that  has  organized  itself  into  an  efficient  system  for 
diffusing  Christianity  through  the  world,  cannot  be 
adjudged   otherwise  than  successful.     Whatever  views 

539 


540  AMERICAN  METHODISM. 

men  may  have  of  the  future  of  Methodism,  their  ver- 
dict respecting  the  past  is  sure.  There  may  be,  however, 
some  differences  of  opinion  respecting  the  causes,  direct 
or  relative,  that  have  produced  this  success,  that  will 
justify  us  at  this  time  in  the  attempt  to  answer  the 
question,  What  has  given  to  Methodism  such  growth 
and  power  in  the  world  ? 

Whatever  other  causes  have  contributed  to  this  suc- 
cess, the  principal  one  has  been  that  God  has  dh^eded 
and  assisted  in  the  means  that  Ilethodisrn  has  used  to 
produce  such  grand  residts.  It  was  the  presence  of  God 
with  his  ancient  people  that  gave  them  the  victory,  and 
led  them  to  their  inheritance:  the  pillar  of  cloud  by  day 
and  of  fire  by  night  was  the  assurance  and  strength 
of  Israel  in  their  journey  to  the  promised  land.  The 
promise  of  Christ  to  his  Church,  "  Lo  I  am  with  you 
always,"  was  his  perpetual  pledge  of  success  that  inspired 
them  to  obey  his  command,  and  go  into  all  the  world 
and  preach  the  gospel  to  every  creature ;  that  he  would 
work  with  them,  and,  while  they  were  obedient  to  his 
commission,  they  should  not  labor  in  vain.  Methodists 
claim  that  this  promise  has  been  fulfilled  to  them ;  and 
the  Lord  in  the  midst  of  them  has  been  their  light, 
their  strength,  and  their  success. 

Another  and  fundamental  cause  of  the  success  of 
Methodism,  and  one  to  which  we  have  often  referred, 
was  the  intensely  vital  or  exj^erlmental  religion  iwo- 
fessed  and  taught:  it  was,  that  Methodism  was  a  re- 
vival of  primitive  religious  experience  by  the  renewal 
of  the  hearts  of  its  subjects  by  the  power  of  the  Holy 
Ghost.  This  renewal  of  the  heart,  that  it  insisted  was 
the    plain'  scriptural    requisition    for  a  truly   religious 


AMERICAN  METHODISM.  641 

character,  corresponded  with  the  conscious  want  of  the 
souls  of  men;  and  when  Methodism  said  to  them,  "Ye 
must  be  born  again,"  and  assured  them  that  they  might 
know  the  reality  of  the  work  in  them  by  the  witness 
of  the  Divine  Spirit,  its  declaration  commended  itself 
to  every  man's  conscience,  and  awoke  in  them  both 
desire  and  confidence  to  seek  and  prove  the  experience 
that  was  promised  them.  They  could  not  resist  the 
appeals  made  to  them,  to  become  the  subjects  of  a  vital 
religion.  These  two  cardinal  facts,  that  Methodism  had 
divine  assistance  and  was  a  personal  religious  experi- 
ence, were  the  chief  causes  of  its  success. 

But  there  were  other  causes  besides  these,  or,  properly 
speaking,  growing  out  of  these  and  not  less  apparent, 
and  which  have  been  peculiar  to  Methodism,  tliat  have 
given  to  it  its  wonderful  growth  and  prosperity.  The 
most  prominent  of  these  we  will  call  its  characteristic 
sjnrit. 

When  the  renewing  and  enlightening  influence  of 
the  Holy  Ghost  affected  the  disciples  on  the  dn,y  of 
Pentecost,  it  produced  in  them  an  important  change  in 
their  views  of  the  work  of  God,  and  of  their  duty 
in  regard  to  it :  it  showed  them  that  the  salvation  of 
the  gospel  was  for  all  men,  and  impelled  them  with 
intense  desire  to  preach  it  to  all ;  it  infused  into  them 
what  may  properly  be  called  an  evangelical  spirit. 
Every  Methodist,  at  his  conversion,  became  the  subject 
of  this  same  change ;  and  because  Ifethodism  has  pos- 
sessed an  evangelical  spirit,  it  has  been  successfid.  This 
spirit  is  the  great  moving  power  of  the  whole  gospel 
scheme  :  in  fact,  its  true  origin  was,  God  sent  his  Son 
into  the  world  to   die  for  it,  not   because    the  world 


642  AMERICAN  METHODISM. 

desired  or  asked  the  gift,  but  because  his  love  prompted 
him  to  bestow  it.  The  Son  gave  himself  for  the  un- 
godly :  he  was  "  found  of  them  that  sought  him  not." 
lie  sent  his  apostles  and  representatives  to  invite  men 
to  come  and  be  saved ;  and  these  missionaries  went 
forth,  nbt  because  they  were  invited  to  come  by  the 
communities  to  whom  they  went,  but  because  they 
were  moved  by  the  love  of  Christ  constraining  them  to 
imitate  his  spirit  and  example.  The  great  idea  of 
Christianity  is  that  it  originated  in  divine  love ;  and  the 
same  love  moved  all  its  subjects  to  declare  its  gracious 
purposes  to  the  world,  lying  in  ignorance  and  wicked- 
ness. This  is  the  radical  idea  of  Methodism.  How 
promptly  the  Wesleys  and  Whitefield  obeyed  its  impul- 
sions, as  soon  as  they  felt  "their  hearts  strangely 
Avarmed " !  How  differently  they  preached  after  this 
from  what  they  did  before !  This  evangelical  spirit 
drove  them,  when  banished  from  the  churches,  to 
the  jails  and  mines  and  commons,  to  preach  to  the 
prisoners  and  colliers  and  the  multitudes,  "  The  Spirit 
of  the  Lord  God  is  upon  me,  because  he  hath  anointed 
me  to  preach  good  tidings,  —  to  proclaim  the  acceptable 
year  of  the  Lord,"  although  they  knew  not  one  to 
whom  they  preached,  nor  was  there  one  who  had 
invited  them  or  desired  them  to  come.  It  was  the 
Spirit  of  God  sending  them,  and  not  the  will  of  man 
calling  them,  that  taught  Wesley  to  say,  "The  world  is 
my  parish."  This  has  been  the  characteristic  spirit  of 
Methodism.  Every  one  of  his  converts,  as  soon  as 
converted,  has  said  to  his  neighbor,  as  Philip  said  Avlien 
he  found  his  brother  Nathanael,  "  We  have  found  the 
Christ:"  "come  and  see;"  or  has  done  like  the  woman 
at  the  well  near  Samaria,  who  left  her  water-pot  at 


AMERICAN  METHODISM.-  543 

the  well,  and  hastened  to  the  city,  and  called  on  all, 
"  Come,  see  the  man  that  told  me  all  the  things  that 
ever  I  did.  Is  not  this  the  Christ  ?  "  The  disciples  of 
Methodism  have  all  been  evangelists,  not  a  few  of 
them  only,  and  these  few  specially  commissioned  of  the 
church,  but  every  one  of  them,  whatever  their  former 
character,  their  gifts,  or  their  previous  social  position. 
John  Nelson,  the  stone-cutter,  converted  while  working 
at  his  trade  in  London,  hastened  to  his  home  in  Birstal, 
and  told  his  old  neighbors  what  the  Lord  had  done  for 
his  soul.  Thomas  Walsh,  living  in  the  midst  of  a  Ro- 
man-Catholic population  in  L^eland,  began,  as  soon  as 
he  felt  a  consciousness  of  his  sins  forgiven,  to  preach 
to  them  the  power  of  Christ  to  save  them.  John 
Haime,  brought  to  the  knowledge  of  Jesus  in  the  army, 
turned  at  once  to  his  fellow-soldiers,  and  exhorted  them 
to  seek  like  precious  faith.  Barbara  Heck,  moved  by 
her  love  for  her  backslidden  countrymen  in  New  York, 
could  not  restrain  her  interest  in  their  behalf,  and  fell  on 
her  knees  before  Embury,  and  entreated  him  to  preach 
to  them,  "lest  they  all  go  to  hell  together."  So  com- 
mon were  the  impelling  influences  of  the  Spirit  to 
speak  of  the  excellence  of  the  grace  of  God,  and  to  ex- 
hort sinners  to  seek  it,  that  fiiithfulness  in  doing  this 
was  usually  considered  an  evidence  of  the  genuineness 
of  the  work  of  conversion  in  Methodists, —  that  they  had 
indeed  received  the  spirit  of  Christ.  Nor  was  it  pecu- 
liar to  the  young  convert,  affected  by  the  impulses  of 
his  early  Christian  zeal  and  love :  it  was  the  test  of  his 
continuance  in  grace  throughout  his  life.  When  applied 
to  the  Methodist  minister,  the  possession  of  this  evan- 
gelical spirit  was  an  indispensable  prerequisite  for  his 
sacred  office.     It  was  not  enough  that  he  was  educated, 


544  AMERICAN  METHODISM. 

or  that  he  had  good  natural  gifts,  or  that  he  was  will- 
ing to  preach  to  those  Avho  called  him  :  he  must  feel, 
"  Wo  is  me  if  I  preach  not  the  gospel ; "  that  he  was 
"  debtor  both  to  the  Jew  and  Greek : "  he  must  say,  in 
his  ordination  vows,  that  "  He  believed  he  was  called 
of  God  to  preach  the  word."  The  whole  itinerant  sys- 
tem was  constructed  to  meet  this  fundamental  idea  of 
its  policy,  that  the  itinerant  was  to  seek  the  people,  and 
not  wait  for  the  people  to  seek  him.  Herein  it  diflered 
from  the  policy  of  all  other  sects;  and  because  it 
sought  men  by  the  way-side,  or  in  the  full  city,  to 
the  lowest  in  the  scale  of  humanity,  or  to  the  proud 
and  Pharisaical,  it  said,  "  We  come  to  seek  and  to  save 
those  who  are  lost,"  —  it  possessed  the  power  of  its 
2^reat  success. 

A  true  evangelical  spirit  is  not  only  characterized 
by  its  disposition  to  seek  after  the  lost,  but  it  dictates  a 
peculiar  way  of  putting  the  truth  as  the  means  of 
saving  men.  And  Methodism  was  successful  because  it 
sought  to  save  men  evangelically :  it  sought  directly  the 
conversion  of  men  by  preaching  to  them  "  Jesus  Christ 
and  him  crucified."  Methodism,  in  the  subject  and 
design  of  its  teaching,  imitated  the  example  of  the 
apostles  and  their  successors.  The  apostles  kept  strictly 
to  one  work, — to  lead  all  whom  they  addressed  to  a  new 
religious  life  by  fiiith  in  Christ.  All  questions  merely 
speculative ;  all  disputes  on  dogmatical  opinions  ;  G\Qrj 
subject  foreign  to  the  main  one,  —  the  justification  of 
the  ungodly,  and  the  sanctification  of  the  believer, — 
found  no  place  in  their  preaching.  Even  Paul,  who 
was,  more  than  any  other  apostle,  qualified  to  discuss 
speculative  theories  in  regard  to  religion,  ignored 
them  altogether.     He  states,  in  every  epistle,  the  great 


AMERICAN  METHODISM.  545 

object  of  his  apostleship  to  be  to  persuade  men  to  be 
reconciled  to  God.  He  expresses  his  solicitude  for  this 
in  his  prayers,  and  prays  that  they  may  be  "  sanctified 
wholly."  He  exhorts  and  beseeches  men  to  "present 
their  bodies  a  living  sacrifice  to  God."  No  matter 
■whether  he  preached  to  the  proud  Roman  or  to  the  big- 
oted Jew,  his  theme  was  the  same,  —  the  "gospel  of 
Christ  is  the  power  of  God  unto  salvation,  to  every  one 
that  believeth." 

How  different  from  this  apostolic  mode  had  been 
the  preaching  for  centuries  previous  to  the  advent  of 
Methodism  !  When  Wesley  and  his  lay  ministers  began 
to  preach,  their  evangelical  messages,  calling  on  men 
to  repent,  and  believe  the  gospel,  were  in  strange 
contrast  with  the  usual  addresses  of  the  ministry,  both 
in  England  and  America.  The  pulpit  was  most  fixmiliar 
with  disquisitions  on  the  creed,  or  on  some  dogma  of 
Calvinism,  or  on  the  relation  of  church  and  state,  or 
respecting  the  lawfulness  of  the  practice  of  some  ques- 
tionable morality.  Very  rarely,  indeed,  did  the  people 
have  presented  to  them  the  supremacy  of  Christ,  and 
their  need  of  him  as  a  free,  a  present,  and  a  full 
Saviour.  They  listened  to  no  earnest  exhortations, 
calling  on  them  to  repent;  no  gracious  words  of  en- 
couragement, saying,  "To  you  is  this  salvation  sent;" 
no  mingled  promise  and  warning,  that  "He  that  be- 
lieveth shall  be  saved,  and  he  that  believeth  not  shall 
be  damned."  The  "alpha  and  omega"  of  Methodist 
preaching  was,  "Behold,  now  is  the  accepted  time; 
behold,  now  is  the  day  of  salvation."  It  said,  "Now 
God  commandeth  all  men,  everywhere,  to  repent."  It 
taught  thus  in  its  preaching,  in  its  prayers,  in  its  exhor- 
tations, in  its  songs,  and  in  all  its  personal  intercourse 


546  AMERICAN  METHODISM. 

with  men.  It  did,  indeed,  have  to  sometimes  answer 
the  captious  questions  of  its  opponents  regarding  topics 
that  were  less  profitable,  and  that  would  lead  to  "doubt- 
ful disputations;"  but  its  reply  to  these  was  mainly 
such  as  to  exalt  the  Saviour,  and  to  impress  men  with 
the  necessity  of  knowing  him  in  their  own  hearts. 

The  effect  of  this  evangelical  Methodistic  mode  of 
preaching  Avas  to  make  men  feel  that  there  Avas  a  gos- 
pel with  which  they  had  something  to  do ;  that,  while  it 
proposed  to  renew  them  in  the  image  of  God,  it  made 
them  responsible  to  obey  its  conditions,  and  aroused 
their  consciences,  excited  their  fears,  and  encouraged 
their  hopes.  The  itinerants'  message  not  only  inter- 
ested their  hearers,  and  secured  their  attention  ;  it  did 
more  :  it  led  them  to  cry  out,  "  Men  and  brethren,  what 
must  we  do  ? "  Every  service  witnessed  the  conver- 
sions of  some  who  had  become  penitent,  and  believed 
the  word.  The  direct  extempore  address  of  Meth- 
odist preachers  was  favorable  to  the  exhibition  of  this 
evangelical  spirit.  They  presented  the  truths  of  the 
gospel  in  the  more  forcible  and  affecting  manner  of 
speaking,  rather  than  in  the  embarrassing  and  ineffi- 
cient mode  of  written  discourse.  This  was  another 
contrast  to  the  custom  of  the  pulpit,  at  the  introduc- 
tion of  Methodism.  Methodist  preaching  was  extem- 
poraneous :  the  custom  of  the  clergy  was  to  read.  We 
do  not  propose  to  discuss  the  comparative  merits  of 
these  two  modes  of  address  for  preaching  the  gospel. 
Methodism  adopted  the  one  most  congenial  with  its 
evangelical  spirit,  and  that  was  justified  by  apostolic 
precedent ;  the  one  that  was  most  natural,  practical,  and 
effectual  in  its  circumstances,  and  the  best  adapted  to 
meet  its  design.     It  found  that  in  addressing  men  on  a 


AMERICAN  METHODISM.  547 

subject  in  which  both  speaker  and  hearer  are  deeply 
interested,  and  in  the  knowledge  of  which  the  preacher 
ought  to  be  thoroughly  instructed,  a  true  philosophy 
and  expediency  dictated  the  extempore  method.  It 
knew  that  Jesus  and  his  apostles  never  read  their  dis- 
courses, and  that  they  were  the  most  convincing  and 
persuasive  of  any  sermons  ever  delivered ;  and  it 
adopted  the  primitive  mode.  This  usage  was  pecu- 
liarly adapted  to  the  exigencies  as  well  as  the  spirit 
of  Methodism.  The  itinerant  was  called  to  preach  in 
every  conceivable  variety  of  circumstances,  —  in  the 
market-place,  the  country  school-house,  the  barn,  by 
the  way-side,  at  the  camp-meeting,  and  in  private 
houses,  quite  as  frequently  as  from  behind  a  cushioned 
pulpit.  Imagine  him  in  any  of  these  places,  unrolling 
his  manuscript,  and  reading  a  sermon  with  the  text, 
"  The  Spirit  of  the  Lord  God  is  upon  me,  because  he 
hath  anointed  me  to  preach."  How  tame  and  unafFect- 
ing  would  be  such  a  sermon  under  such  circumstances ! 
how  listless  and  impatient  would  be  his  hearers !  In- 
stead of  this,  he  came  to  the  people  with  his  heart  full 
of  evangelical  fire  ;  witli  his  chief  theme  and  message, 
"  Christ  is  a  Saviour ; "  and  with  a  direct  and  extem- 
pore manner  that  gave  him  freedom  and  power  un- 
der any  circumstances.  The  fruits  that  followed  this 
kind  of  preaching,  compared  with  those  that  have  been 
produced  by  the  reading  method,  are  the  best  evidence 
of  its  superiority,  and  have  shown  it  to  be  one  reason, 
at  least,  why  Methodism  has  been  successful. 

The  hrotherly  spirit  of  Methodism  has  been  another 
cause  of  its  success.  By  this  we  mean,  first,  that  it 
identified  itself  with  the  condition  of  those  whom  it 
sought  to   save,  and,  by  its  sy;^  pathies  and  presence, 


548  AMERICAN  METHODISM. 

sought  to  encourage  and  aid  them  in  their  salvation. 
The  most  convincing  evidence  that  Jesus  gave  of  his 
real  design  to  save  the  chief  of  sinners  was  his  enter- 
ing into  their  houses,  eating  with  them,  and  receiving 
their  kindly  attentions.  The  greatest  offence  of  Christ  to 
the  Scribes  and  Pharisees  was  his  associating  with  pub- 
licans and  sinners,  healing  their  diseases,  and  being 
their  guest.  They  said,  "  This  man  receiveth  sinners, 
and  eateth  with  them."  He  treated  them  with  a  broth- 
er's attention,  and  identified  himself,  by  his  favor  and 
love,  with  the  lowest  and  the  vilest.  He  stooped  down 
to  them  that  he  might  lift  them  up  to  him.  But  Httle 
of  this  brotherly  way  of  saving  men  prevailed  in  the 
world  or  in  the  church  when  John  Wesley  revived  it, 
and  went  in  with  the  poor  and  outcast,  and  ate  with 
them  that  he  might  bear  to  them  the  bread  of  life.  If 
the  Christianity  of  that  day  sought  to  do  good  to  others, 
it  was  chiefly  to  those  who  were  in  a  social  position  cor- 
responding with  itself,  or  in  a  way  that  indicated  that  the 
work  was  more  patronizing  than  brotherly :  it  showed 
more  the  spirit  of  the  Pharisee,  who  thanked  God  he  was 
not  as  the  Publican,  than  of  Christ,  who  said  to  Zac- 
cheus,  "  To-day  I  must  abide  at  thy  house."  It  was  more 
like  the  Priest  and  the  Levite,  who  j^^^^ssed  by  on  the 
other  side,  and  left  the  wounded  man  tliat  had  fallen 
among  thieves  to  perish,  than  of  the  Samaritan,  "  that 
had  compassion  on  him,  and  went  to  him,  and  bound 
up  his  wounds,  and  set  him  on  his  own  beast,  and  took 
him  to  an  inn,  and  took  care  of  him."  Hence  it  was, 
that  what  professed  to  be  benevolent  eflbrts  to  benefit 
men  accomplished  so  little.  They  lacked  the  sym- 
pathy and  fraternal  feeling  that  is  essential  to  encour- 
age and  inspire  hope  in  those  who  are  to  be  benefited. 


AMERICAN  METHODISM.  549 

Mere  patronage  can  inspire  in  the  minds  of  the  debased 
but  little  confidence  to  attempt  reform. 

This  brotherly  spirit  was  a  distinguishing  trait  of 
Methodism.  It  condescended  (not  as  though  it  was  a 
condescension),  and  took  its  place  beside  the  poor  and 
the  humble,  and  pressed  its  own  heart  against  the 
heart  of  the  meanest,  that  by  its  intimacy  it  might 
inspire  hope.  The  guiltiest  penitent,  whose  tears  were 
as  free  as  Magdalene's,  found  in  a  Methodist  the  for- 
giving, sympathizing,  and  praying  love  of  a  brother, 
ready  to  encourage  and  to  cheer  him.  Methodism 
introduced  such  without  caste  into  its  classes,  and 
assured  them  of  the  full  benefits  of  Christian  com- 
munion. It  adopted  the  course  of  the  great  apostle, 
and  "  to  the  weak  it  became  as  weak,  that  it  might 
gain  the  weak :  it  was  made  all  things  to  all  men,  that 
it  might  by  all  means  save  some."  This  spirit  was  so 
marked  a  feature  of  Methodism,  that,  by  the  Saviour's 
rule,  he  that  was  most  devoted  in  his  sympathy  and 
love  for  the  least  was  accounted  the  greatest,  and  was 
most  instrumental  in  doing  good.  Such  a  spirit  could 
not  fail  of  producing  corresponding  results.  The  mis- 
sion of  Methodism  was  to  the  humble;  and  the  hum- 
blest were  ready  to  trust  it,  because  it  identified  itself 
with  their  state.  They  believed  what  it  said.  They 
were  willing  to  follow  its  counsels.  They  knew  they 
had  in  it  a  true  friend  ;  and  thousands,  and  hundreds  of 
thousands,  of  the  converts  of  Methodism  were  led  to 
seek  the  Saviour  by  the  attractive  influences  of  its 
brotherly  spirit. 

Methodists  have  always  been  proverbial  for  their 
love  one  towards  another.  The  brotherly  spirit  that 
showed  itself  in  compassion  and  sympathy  towards  the 


550  AMERICAN  METHODISM. 

unconverted  assumed  the  more  intimate  and  reciprocal 
manifestation  of  Christian  fellowship  as  soon  as  the 
sinner  was  converted.  For  the  exhibition  of  this  "  fel- 
lowship of  love,"  Methodists  have  a  world-wide  reputa- 
tion. They  early  introduced  into  their  familiar  saluta- 
tions the  address  of  "brother"  and  "  sister,"  —  charac- 
teristic of  their  mutual  affection.  All  the  usages  of 
Methodism  cherish  and  countenance  this  Christian  at- 
tachment, and,  make  Methodists,  like  the  early  saints, 
"  of  one  heart  and  one  soul."  The  weekly  social  ser- 
vices of  the  class-meeting,  the  loving  spirit  of  the  love- 
feast,  the  praj^ers  one  for  another  at  the  prayer-meeting, 
the  festival  seasons  of  the  quarterly-meeting  and  of 
the  camp-meeting,  intensify  the  disposition  already 
created  by  the  Spirit  of  God,  and  strengthen  the  bonds 
of  Christian  affection.  Even  the  persecutions  that 
Methodists  have  suffered  for  their  religion  have  only 
increased  their  sympathy  and  union  with  each  other. 

Writers  on  Methodism  have  given  too  little  promi- 
nence to  this  brotherly  spirit  as  a  cause  for  the  success 
of  the  denomination.  We  know  of  but  few  influences, 
greater  than  this,  that  have  given  to  the  church  its 
moral  power.  It  has  been  like  the  good-tempered 
mortar  to  cement  all  its  members,  and  strengthen  the 
house  of  faith.  It  has  made  the  efforts  of  a  few^, 
though  their  resources  have  been  small,  to  be  vigorous 
and  efficient  for  the  grand  Christian  enterprises  in 
which  they  have  engaged.  It  has  been  an  element  of 
cohesion,  and  saved  individual  churches  from  the  divis- 
ions that  would  have  come  but  for  the  affinity  of  spirit 
that  held  them  together.  It  has  demonstrated  to  the 
world  the  value  of  a  religion  that  could  join  all  its 
subjects  in  consistent  and  sacred   alliance ;  and  multi- 


AMERICAN  METHODISM.  551 

tudes,  who  have  been  inimical  to  the  claims  of  Chris- 
tianity, have  been  compelled  to  yield  their  hostility, 
when  they  have  seen  how  Methodists  have  loved  one 
another.  This  brotherly  spirit  has  been  like  leaven, 
diffused  through  the  church,  and  has  given  harmony, 
activity,  and  success  to  every  means  of  grace,  to  ever}^ 
season  of  worship,  and  to  all  the  institutions  of  Meth- 
odism. 

The  success  of  Methodism  has  been  promoted  by  the 
catholicity  of  its  spirit  in  respect  to  opinions,  and  hy  its 
rigid  sjmHt  in  respect  to  experience  and  practice.  Meth- 
odism has  always  distinguished  between  a  man's  religion 
and  his  creed.  It  has  held  that  the  former  consisted  in 
the  right  state  of  his  heart,  illustrated  by  a  godly  life, 
and  was  fundamental  to  Christian  character.  It  made 
the  latter  to  depend  much  on  the  former,  and  never  to 
be  a  sure  test  of  a  real  Christian.  Hence  all  the  condi- 
tions for  admission  to  Wesley  societies  referred  to  expe- 
rience exhibited  in  practical  godliness.  In  making  such 
terms  Wesley  adopted  the  New-Testament  plan.  It 
asked  every  candidate  who  desired  admission,  "Do  you 
know  Christ  as  your  Saviour?"  and  "Will  you  follow 
Christ  as  your  pattern  ?  "  Methodism  has  its  doctrines ; 
and  no  church  ever  existed  wherein  there  has  been 
greater  unanimity  respecting  these  than  among  the  fol- 
lowers of  Wesley.  But  this  unanimity  did  not  arise  from 
any  rigid  dogmatic  tests :  it  arose  rather  from  the  influ- 
ence of  a  renewed  heart,  to  teach  men  what  to  believe, 
and  to  make  their  views  of  the  truth  to  correspond. 
But  in  respect  to  practice,  or  in  living  holy ;  in  requir- 
ing all  its  members  to  show  that  they  did  indeed  "  desire 
to  flee  the  wrath  to  come,  and  to  be  saved  from  their 
sins,"  —  Methodism  has  been  scrupulously  exacting.     It 


552  AMERICAN  METHODISM. 

raised  high  the  standard  for  a  godly  Ufe,  and  required 
all  in  its  societies  to  come  up  to  it.  "  By  their  fruits  ye 
shall  know  them,"  was  the  evidence  it  required  to  be 
given  of  the  genuineness  of  the  piety  of  all  its  members. 
It  found  a  very  different  test  of  what  constituted  true 
Christianity  existing  in  the  churches.  With  these  the 
great  condition  was  orthodoxy  in  fiith,  according  to 
what  was  esteemed  orthodox  in  any  particular  church. 
A  hearty  assent  to  the  tenets  of  a  platform  or  a  creed 
were  their  chief  requisitions  for  admission  and  com- 
munion. The  tests  of  the  heart,  especially  those  re- 
quiring an  assurance  of  its  renewal  by  the  Holy  Ghost, 
and  a  corresponding  and  holy  life,  were  hardly  nominal 
conditions  for  entrance  into  the  churches.  Methodism 
reversed  the  order  of  proof  of  what  constituted  a  true 
Christian.  Wesley  said,  concerning  "the  people  called 
Methodists,"  "  They  do  not  impose,  in  reference  to  their 
belief,  any  opinions  whatever.  They  think,  and  let 
think.  One  condition,  and  only  one,  is  required,  —  a 
real  desire  to  save  their  souls.  Where  this  is,  it  is 
enough :  they  desire  no  more  ;  they  lay  stress  upon 
nothing  else ;  they  ask  only,  '  Is  thy  heart  herein  as 
my  heart?  If  it  be,  give  me  thy  hand."  Yet  Wesley 
adopted  rules  and  means  that  were  strictly  applied  to 
all  his  people  respecting  the  way  they  should  live. 
His  "  General  Rules,"  the  only  condition  of  admission  to 
his  societies,  were  specific  in  mentioning  every  duty ; 
and  the  class-meeting,  with  its  weekly  examination  of 
the  state  of  its  members,  was  a  means  of  detecting  every 
delinquency  in  observing  them.  Methodism  was  thus  a 
grand  movement  to  make  men  truly  religious,  by  first 
making  the  heart  right  with  God,  and  by  cultivating 
the  fruits  of  this  in  a  godly  life.     This  was  its  undivided 


AMERICAN  METHODISM.  553 

object;  to  this  it  directed  all  its  energies.  Its  preach- 
ing, praying,  singing,  and  exhortations,  its  class-meet- 
ings, prayer-meetings,  love-feasts,  and  watch-nights,  were 
all  employed  in  securing  this  end.  It  was  this  philoso- 
phical as  well  as  scriptural  process  that  gave  to  Method- 
ism an  influence,  that  made  it  a  success.  If  sectarians 
disputed  about  the  five  points  of  Calvinism ;  if  they 
insisted  that  men  should  be  immersed,  rather  than 
sprinkled  Avith  water,  in  order  to  be  saved ;  if  they  as- 
sumed that  salvation  consisted  in  ordinances  adminis- 
tered by  men  claiming  ecclesiastical  descent  from  Peter; 
if  they  required  a  confession  of  the  truths  of  a  particu- 
lar creed,  or  that  worship  should  be  in  any  particular 
form,  —  Methodism  said  unto  them,  "  Behold,  I  show 
you  a  more  excellent  way,"  and  turned  on  them  with 
the  exhortation,  "  Seek  ye  the  Lord  while  he  may  be 
found."  —  "Repent,  therefore,  and  be  converted,  every 
one  of  you,  that  your  sins  may  be  blotted  out  when  the 
times  of  refreshing  shall  come  from  the  presence  of  the 
Lord." 

Methodism  has  been  successful  because  of  its  demon- 
strative spirit.  It  has  not  feared  or  failed  to  make 
known  the  gracious  work  of  God,  by  positive,  unmis- 
takable, and  appropriate  demonstrations.  Its  enemies 
have  said,  "The  Methodists  are  a  noisy  people,"  and 
have  called  them  "zealots"  and  "enthusiasts,"  in  de- 
rision, because  they  exhibited  their  emotion  and  their 
zeal  in  a  decided  and  expressive  manner.  That  Meth- 
odism has  been  demonstrative  cannot  be  denied.  That 
this  has  been  no  reproach  to  it  may  be  affirmed.  Its 
justification  for  this  is  the  authority  and  examples  of 
the  Word  of  God.  It  is  a  noticeable  fact,  that  in  every 
act  of  worship,  in  every  instance  of  the  manifestation  of 

70 


554  AMERICAN  METHODISM. 

God  to  men,  in  every  case  of  merciful  interposition 
of  the  divine  favor  recorded  in  the  Bible,  the  recipient 
or  the  worshipper  expressed  his  feelings  of  gratitude 
and  love  by  some  significant  demonstration.  The  New 
Testament,  particularly,  abounds  with  these  signs  of 
the  emotions  and  impulses  of  those  who  were  reli- 
giously affected.  The  children  of  the  temple  shout 
their  hosannas  to  Christ ;  the  multitude  in  the  way  say, 
"  Blessed  is  he  that  cometh  in  the  name  of  the  Lord  ! " 
and  when  the  Pharisees  said  to  Jesus,  "Eebuke  thy 
disciples,"  he  replied,  "If  these  should  hold  their 
peace,  immediately  the  stones  would  cry  out."  The 
penitent  and  grateful  Magdalene  bathed  the  Saviour's 
feet  with  her  tears,  and  wiped  them  with  the  hair  of 
her  head ;  the  blind,  the  lame,  and  the  impotent,  healed 
of  their  diseases,  followed  the  Saviour,  rejoicing  and 
praising  God  for  the  cures  they  had  received.  Not  an 
instance  is  found  in  the  Gospels,  —  except  that  one  of 
the  nine  of  the  ten  lepers,  who  were  healed,  and 
returned  not  to  give  glory  to  God,  —  where  the  thanks 
and  the  worship  of  the  recipient  of  good  is  not  at- 
tended with  some  demonstrative  exjDressions  of  delight 
and  gratitude.  The  newly-organized  primitive  church 
manifested  the  same  irrepressible  tokens  of  emotion  and 
love.  On  the  day  of  Pentecost,  the  apostles  "  spake 
as  the  Spirit  gave  them  utterance;"  the  young  converts 
continued  daily  in  the  temple  in  prayers,  and  in  praising 

God ;  the  lame  man  healed  at  the  Beautiful  o-ate  of  the 

...  • 

temple,  entered  in,  walking,  leaping,  and  praising  God ; 

the  converted  Ethiopian  went  on  his  way  rejoicing;  the 

household   of  Cornelius  spake  with   tongues  after  the 

Holy  Ghost  had  fallen   on   them.     In   every  case,  the 

work  of  God   among  the  people  or  in  the   church,  at 


AMERICAN  METHODISM.  555 

Jerusalem  or  in  Samaria,  among  either  Jews  or  Gen- 
tiles, was  exhibited  in  some  earnest  and  declarative 
way.  The  religion  of  the  early  saints  was  a  demon- 
strative religion ;  and  Methodism  is  only  a  revival  of 
the  same.  If  it  addressed  the  sinner,  it  said  to  him, 
"  Bring  forth  fruits  meet  for  repentance."  And,  when 
his  awakened  heart  inquired  what  he  must  do  to  be 
saved,  it  taught  him  to  believo  on  the  Lord  Jesus 
Christ;  and  when,  further,  he  found  the  peace  that 
passeth  understanding,  it  said  to  him,  "Declare  what 
great  things  the  Lord  hath  done  for  your  soul."  His 
testimony  would  often  be  strong  and  emphatic :  he 
might  say,  "  The  Lord  hath  separated  my  sins  as  far 
from  me  as  the  east  is  from  the  west."  Sometimes  he 
would  break  out,  and  shout,  "  Praise  the  Lord ! "  — 
"  Hallelujah ! "  —  "  Glory ! "  Nor  would  these  be  only 
the  expressions  of  his  joy  instant  with  his  conversion. 
He  w^ould  go  and  tell  to  his  neighbors,  and  to  his 
family,  and  to  all  whom  he  met,  that  Christ  had  power 
on  earth  to  forgive  his  sins.  Such  was  the  way  in 
which  Methodist  converts  announced  their  new  experi- 
ence ;  and  it  was  both  natural  and  Scriptural. 

The  same  demonstrative  spirit  has  characterized 
Methodist  w^orship.  When  the  members  of  the  class 
came  together,  it  was  to  speak  freely,  every  one,  what 
was  in  his  heart,  and  to  witness  to  the  grace  of  God 
that  had  saved  them.  They  rejoiced  with  one  another 
in  their  liopes,  and  sympathized  with  each  other  in 
their  sorrows :  they  prayed  for  each  other,  and  praised 
the  Lord  together.  The  social  Methodist  prayer-meetr 
ing,  or  love-feast,  has  been  another  occasion  for  the 
exhibition  of  this  demonstrative  spirit.  There  is  in 
this  a  freedom  for  each  one  to  participate  in  its  ser- 


554 


AMERICAN  METHODISM. 


fl 


t 


God  to  men,  in  every  case  of  merciful  interposition 
of  the  divine  favor  recorded  in  the  Bible,  the  recipient 
or  the  worshipper  expressed  his  feelings  of  gratitude 
and  love  by  some  significant  demonstration.  The  New 
Testament,  particularly,  abounds  with  these  signs  of 
the  emotions  and  impulses  of  those  who  were  reli- 
giously affected.  The  children  of  the  temple  shout 
their  hosannas  to  Christ ;  the  multitude  in  the  way  say, 
"  Blessed  is  he  that  cometh  in  the  name  of  the  Lord ! " 
and  when  the  Pharisees  said  to  Jesus,  "Eebuke  thy 
disciples,"  he  replied,  "If  these  should  hold  their 
peace,  immediately  the  stones  would  cry  out."  The 
penitent  and  grateful  Magdalene  bathed  the  Saviour's 
feet  with  her  tears,  and  wiped  them  with  the  hair  of 
her  head ;  the  blind,  the  lame,  and  the  impotent,  healed 
of  their  diseases,  followed  the  Saviour,  rejoicing  and 
praising  God  for  the  cures  they  had  received.  Not  an 
instance  is  found  in  the  Gospels,  —  except  that  one  of 
the  nine  of  the  ten  lepers,  wdio  were  healed,  and 
returned  not  to  give  glory  to  God,  —  where  the  thanks 
and  the  w^orship  of  the  recipient  of  good  is  not  at- 
tended with  some  demonstrative  expressions  of  delight 
and  gratitude.  The  newly-organized  primitive  church 
manifested  the  same  irrepressible  tokens  of  emotion  and 
love.  On  the  day  of  Pentecost,  the  apostles  "spake 
as  the  Spirit  gave  them  utterance;"  the  young  converts 
continued  daily  in  the  temple  in  prayers,  and  in  praising 
God  ;  the  lame  man  healed  at  the  Beautiful  gate  of  the 
temple,  entered  in,  walking,  leaping,  and  praising  God ; 
the  converted  Ethiopian  went  on  his  way  rejoicing;  the 
household  of  Cornelius  spake  with  tongues  after  the 
Holy  Ghost  had  fallen  on  them.  In  every  case,  the 
work  of  God   among  the  people  or  in  the   church,  at 


AMERICAN  METHODISM.  557 

or  on  a  journey,  they  were  ready  to  "  Stand  up  for 
Jesus,"  and  witness  to  the  power  of  Christ  to  save  them 
from  sin.  They  have  been  "known  and  read  of  all 
men,"  for  their  earnest  declarative  manner  of  showino; 
their  religion. 

The  influence  of  this  demonstrative  spirit,  as  it  has 
affected  the  success  of  Methodism,  has  been  too  little 
appreciated.  The  sentiment  that  only  rude  and  uncul- 
tivated minds  are  proper  subjects  for  an  emotional 
religion,  and  are  the  only  ones  who  give  signal  expres- 
sion to  their  enjoyment  of  it,  is  inconsistent  with  sound 
philosophy,  or  the  warrant  of  Scripture  examples. 
Such  minds  may  indeed  exhibit  their  feelings  in  a  more 
physical  or  sensuous  manner  than  is  employed  by  the 
refined  and  cultivated ;  but  the  reality  of  a  heart  expe- 
rience, and  the  certainty  of  showing  it  in  some  appro- 
priate demonstrative  way  consistent  with  the  culture 
of  its  subject,  applies  as  well  to  the  philosopher  as 
the  rustic,  to  the  learned  as  to  the  unlearned,  to  Paul 
as  well  as  to  Peter,  to  John  Wesley  no  less  than  to 
Benjamin  Abbott. 

That  Methodism  has  been  affected  by  the  reputation 
and  the  influence  of  this  demonstrative  spirit,  does  not 
admit  of  a  doubt.  This  spirit  has  been  peculiarly 
Methodistic.  Nearly  all  other  sects  endeavored  to  sup- 
press any  indications  of  emotion  in  their  religion. 
They  lacked  a  free  and  responsive  worship.  Their 
preaching  was  on  themes  .and  in  a  manner  that 
awakened  but  little  feeling  in  the  hearts  of  their 
hearers.  Their  social  service  was  staid,  and  limited  in 
its  exercises  to  the  active  participation  of  a  few  officials. 
They  had  no  seasons  like  the  class-meeting  for  mutual 
conversation  respecting  the  spiritual  life  of  their  mem- 


658  AMERICAN   METHODISM. 

bers.  Their  songs  were  destitute  of  the  life  and  soul 
that  inspires  the  heart  with  grateful  responsive  utter- 
ances. In  a  word,  they  feared  and  denounced  all  demon- 
strative exhibitions  of  a  heart-felt  religion.  Such  exhi- 
bitions, as  they  were  distinctly  Methodistic,  contributed 
greatly  to  the  growth  and  influence  of  Methodism. 
They  attracted  the  attention  of  the  people,  and  led 
them  to  inquire  what  such  demonstrations  meant.  They 
commended  the  experience  they  manifested  to  the  con- 
science and  judgment  of  men,  as  both  consistent  in  a 
religion  professedly  of  God,  and  agreeing  Avitli  the 
phenomena  of  such  manifestations  in  the  Scriptures. 
They  made  Methodism  a  prevalent  agency  that  contin- 
ually arrested  the  minds  of  men,  and  directed  their 
attention  to  religious  things,  through  the  labors  of  its 
members,  who  were,  like  so  many  evangelists,  going 
everywhere  preaching  the  word.  As  this  demonstrar 
tive  spirit  was  excited  by  the  Spirit  of  God,  it  was 
often  attended  by  a  power  that  affected  the  hearts  of 
men  to  seek  Christ,  and  to  become  participants  of  the 
same  grace ;  and  multitudes  have  been  saved  instru- 
mentally  by  the  demonstrative  spirit  of  Methodism. 

We  ought  not  to  omit,  in  the  enumeration  of  the 
causes  for  the  success  of  Methodism,  its  Heroic  iSjnrit 
It  is  hardly  necessary,  however,  to  dwell  on  this,  after 
what  has  been  said,  in  previous  chapters,  of  the  opposi- 
tion and  difficulties  with  which  it  had  to  contend. 
Nothing  less  than  a  heroism  inspired  by  the  grace  of 
God  to  fiice  all  dangers,  to  endure  all  self  denials,  to 
bear  all  reproaches,  and  to  perform  any  amount  of  toil 
and  labor,  could  have  succeeded  in  conquering  every 
opposing  influence,  and  establishing  Methodism  as  the 
largest  and  most  influential  denomination  of  this 
country. 


AMERICAN  METHODISM.  559 

Methodism  has  been  successful  because  it  has  been 
controlled  by  an  eclectic  spirit  that  has  directed  it  in  the 
adoption  of  means  well  adap)ted  to  accomplish  its  great 
design,  —  to  spread  Scripture  holiness  over  the  land. 
In  speaking  of  the  causes  of  this  success,  it  is  most 
common  to  refer  directly  to  the  particular  means  em- 
ployed, and  to  praise  the  itinerancy,  the  extempore 
preaching,  the  class-meeting,  and  the  financial  policy  of 
Methodism.  This  is  natural,  because  the  agencies  and 
the  results  have  each  an  intimate  relation.  But  Meth- 
odism has  not  been  successful  from  the  use  of  any  one 
particular  means :  it  has  been  from  the  use  of  a  great 
number  and  a  great  variety  of  agencies,  peculiarly 
adapted  and  harmoniously  working  to  accomplish  a 
given  end;  and  all  these  agencies  have  been  introduced 
by  what  we  call  an  eclectic  spirit,  that  inquired  what 
were  the  best  means,  and  courageously  and  promptly 
adopted  them. 

John  Wesley  and  his  followers  have  had  but  one  ob- 
ject, —  to  make  men  holy.  To  this  they  have  been 
undeviatingly  devoted,  as  the  needle  is  steady  to  the 
pole.  To  accomplish  this  object  they  have  said,  "  Let 
us  employ  every  available  consistent  means."  He  ex- 
pressed his  great  idea  when  he  said,  "  Church  or  no 
church,  we  must  save  souls."  At  the  beginning  of  his 
work,  he  was  met  with  the  prevalent  opinion  of  all  the 
churches,  that  salvation  must  come  to  men  only  by 
the  use  of  means  that  were  supposed  to  be  effectual 
because  they  were  sanctioned  by  authority  and  an- 
tiquity. Every  sect  defended  its  particular  usages  by 
the  plea  that  they  were  authorized  by  the  fiithers. 
This  was  especially  the  case  in  the  Established  Church, 
to  which  he  belonged.     The  first  step  for  Methodism  to 


660  AMERICAN  METHODISM. 

take,  was  to  break  loose  from  the  dictation  of  prece- 
dents, and  follow  the  path  of  expediency :  to  adopt  the 
means  that  sound  wisdom,  directed  by  Providence, 
should  suggest  as  best  adapted  to  secure  the  great  end 
of  saving  men.  Before  his  conversion,  Wesley  was 
strongly  prejudiced  (almost  bigoted)  in  favor  of  the 
exchisive  use  and  efficiency  of  what  the  church  en- 
joined. It  was  necessary  that  he  should  be  saved  from 
the  dominion,  if  not  from  the  preferences,  of  his  preju- 
dices. It  required  no  little  amount  of  courage  to  set 
aside  the  authority  of  canons,  and  the  dictation  of 
ecclesiastics,  and  introduce  measures  that  would  be  sure 
to  be  condemned  and  oj^posed  because  of  their  nov- 
elty. Yet  this  was  the  first  thing  required  of  him,  —  to 
institute  measures  that  were  the  result  of  an  eclectic 
spirit,  and  chosen  because  they  were  better  than  any 
others,  to  preach  the  gospel  to  the  poor.  lie  resolved 
to  adopt  tliem ;  and  it  was  the  beginning  of  an  eclec- 
ticism that  characterized  all  his  future  movements,  and 
has  marked  the  movements  of  all  his  followers.  He 
entered  this  path  with  great  reluctance ;  he  submitted 
to  follow  it  rather  than  chose  it.  He  saw  "  men  as 
trees  walking."  It  was  a  severe  struggle  with  him  to 
follow  the  novel  proposal  of  White  field,  and  preach  in 
the  open  air  to  the  colliers  of  Kingswood.  He  then 
began  to  see  things  more  clearly,  and  he  was  better 
prepared  for  the  next  measure,  —  to  organize  classes. 
Every  successive  step  confirmed  him  in  his  eclectic 
spirit,  until  he  came  at  last  to  the  full  belief,  —  the  fun- 
damental belief  of  Methodists,  —  that  the  Bible,  having 
provided  for  a  divinely-called  ministry,  has  left  a  wide 
latitude,  depending  on  circumstances,  respecting  the 
means  to  be  employed  to    perfect  and   establish   the 


AMERICAN  METHODISM.  661 

church  of  Christ  on  earth ;  that  that  church  will  be 
most  successful  that  shows  the  best  practical  sense  in  the 
agencies  it  uses  to  induce  men  to  seek  the  knowledge 
of  Christ,  and  that  will  best  assist  them  in  living  godly. 
It  is  hardly  necessary  for  us  to  refer  to  each  partic- 
ular, to  show  that  the  whole  economy  of  Methodism  \a 
the  result  of  this  eclectic  spirit.  We  have  seen  how 
Wesley  was  led  to  engage  in  field-preaching,  and  made 
it  the  practice  of  all  his  itinerants ;  how  he  began  his 
class-organization  in  Bristol,  and  this  class  became 
the  precedent  for  fifty  thousand  classes  in  Methodism 
throughout  the  world ;  how  he  began  his  chapel-build- 
ing as  the  necessity  of  his  societies  required,  and  his 
example  has  been  imitated  in  the  erection  of  a  chapel 
w^herever  Methodism  is  known ;  how  he  introduced  lay 
preaching,  against  his  prejudices,  because  he  said,  "It 
is  the  Lord,"  and  so  established  an  order  of  min- 
istry that  have  given  the  best  proof  of  their  apostle- 
ship  of  any  race  of  ministry  to  be  found ;  how  he 
created  an  itinerancy,  suggested  by  the  necessities  of 
his  societies,  and  the  work  of  God,  that  has  proved  a 
method  of  spreading  the  gospel,  without  a  parallel  in 
its  efficiency  in  any  other  system  of  ministerial  labor; 
how  he  introduced  his  conferences  for  mutual  consulta- 
tion with  his  helpers,  and  thus  organized  the  ecclesias- 
tical legislature  and  judiciary  of  Methodism ;  how  he 
introduced  the  voluntary  system  of  class  collections  as; 
an  expedient  to  relieve  the  wants  of  his  itinerants,, 
and  in  this  way  initiated  a  policy  for  the  support  of  the 
ministry  that  has  been  successfully  adopted  throughout 
the  church ;  how,  in  a  word,  the  whole  organic  struc- 
ture of  Wesleyanism  came  into  form,  both  in  design 
and  construction,  by  the  dictation  of  eclecticism. 

71 


562  AMERICAN  METHODISM. 

Every  feature  of  organized  American  Methodism 
grew  out  of  a  policy  that  asked  first,  What  is  expe- 
dient for  the  prosperity  and  usefulness  of  the  church  ? 
—  a  policy  that  was  ready  to  relinquish  whatever  had 
proved  disadvantageous,  to  modify  whatever  was  found 
susceptible  of  improvement,  and  to  adopt  whatever 
measures  promised  to  advance  the  interests  of  an  ex- 
perimental and  vital  religion.  It  would  surprise  any 
one  who  examines  the  history  of  Methodism  in  this 
country, —  with  reference  to  the  influence  of  any  con- 
trolling power  in  its  establishment,  —  to  find  that  it  has 
been  so  entirely  free  from  the  dictation  of  precedents, 
and  that  it  has  been  constructed  wholly  by  the  direc- 
tion of  Christian  expediency.  He  would  find  a  well- 
adjusted,  harmonious,  and  energetic  ecclesiastical  sys- 
tem, every  part  of  which  has  been  introduced  and 
arranged  by  a  judicious  spirit  of  eclecticism  to  meet 
the  religious  wants  and  mind  of  the  American  people ; 
and  he  would  find,  that,  because  of  this,  Methodism  has 
been  so  successful  in  this  country. 


CHAPTER    XXVII. 


THE    FUTURE    OF   METHODISM. 


'  If  thy  presence  go  not  with  us,  carry  us  not  up  hence." 

HE  reader  must  not  suppose,  from  the  title 
of  this  chapter,  that  we  intend  to  write 
prophecies,  or  tell  what  Methodism  will  be 
in  the  future.  Instead  of  this,  we  propose 
to  inquire,  What  is  the  work  Methodism 
has  before  it  ?  What  are  its  resources  and 
capabilities?  What  are  its  auxiliaries  to 
aid  it  in  doing  this  work  ?  And  what  must 
the  Methodism  in  the  future  be  to  make  it 
successful  in  meeting  its  great  responsibilities  ? 

What  has  Methodism  to  do  in  the  future  ?  This  is  a 
grave  and  comprehensive  question,  that  may  not  be 
easily  answered.  Its  obligations  and  duties  are  to  be 
determined,  not  only  by  the  talents  it  possesses,  but  by 
the  opportunity  and  the  demand  for  using  them.  If  it 
is  distinguished  in  the  future  as  it  has  been  in  the  past, 
it  will  be  remarkable  for  meeting  the  developing  reli- 
gious wants  of  the  country.  These  are  to  be  very  great. 
There  has  never  been  a  time  in  the  history  of  this 
nation  more  imperatively  requiring  the  saving  influence 
of  an  active  and  powerful  evangelical  movement,  like 
that  of  Methodism,  than  the  present. 

We  have  before  referred  to  the  opportune  advent  of 


564  AMERICAN  METHODISM. 

Methodism  to  meet  the  religious  wants  of  this  rapidly- 
growing  country,  and  how  w^ell  it  met  these  wants. 
But  the  expansion  and  growth  of  this  nation,  though 
without  a  parallel  in  the  history  of  nations,  seem  to 
have  reached  only  their  youthful  period.  Who  could 
have  dreamed,  that,  in  a  century,  the  population  of  this 
country  would  have  increased  tenfold,  and,  from  less 
than  three  millions,  it  would  now  number  more  than 
thirty  millions.  This  ratio  of  increase  is  as  large  to-day 
as  at  any  period  of  the  past.  In  fact,  the  encourage- 
ments offered  to  emigration  are  so  great,  that  it  is  diffi- 
cult to  see  how  it  can  be  diminished.  There  is  still  a 
large  domain  of  country  in  a  comparatively  virgin  state; 
there  is  a  rich  soil  ready  to  produce  its  thirty,  sixty,  and 
hundred  fold,  with  opening  mines  of  the  common  and 
precious  metals,  with  their  immense  treasures ;  all  invit- 
ing the  crowded  millions  of  the  Old  World.  There  are 
avenues  to  be  entered  and  improved  by  every  form  of 
mechanical  and  manufacturing  industry,  and  enterprise 
and  genius  will  certainly  continue  to  press  into  and  oc- 
cupy them.  When  to  these  are  added  the  social  and 
political  advantages  that  are  offered  to  every  new-comer, 
in  contrast  to  those  he  has  had  in  his  native  country,  the 
facilities  for  the  education  of  his  children,  and  the  prom- 
ise of  influence,  wealth,  and  honor,  to  which  he  has  been 
a  stranger,  no  human  power  can  stay  the  tide,  and 
millions  of  immigrants  will  annually  come  from  every 
nation  to  make  this  their  home. 

The  vast  increase  of  the  population  of  the  United 
States  is  not  problematical,  if  the  moral  and  political 
integrity  of  the  nation  is  preserved.  The  estimates  of 
some  statisticians,  who  compute  that  i\\Q  population 
of  this  country   at  the  close  of  this   century  will  be 


AMERICAN  METHODISM.  565 

over  one  hundred  millions,  are  probably  too  large ;  yet 
there  can  hardly  be  a  doubt  that  it  will  reach  this 
number  in  half  a  century  from  the  present  time,  and 
that  this  vast  multitude  will  be  spread  out  from  the 
tropics  to  the  nearest  inhabitable  regions  towards  the 
poles,  from  the  Atlantic  to  the  Pacific.  The  most  in- 
teresting phase  of  this  immense  population,  at  least  that 
which  ought  to  create  the  greatest  anxiety  in  regard  to 
them,  is  their  religious  characteristics.  These  are  to 
affect  their  salvation,  and  are  to  direct  the  political  des- 
tinies of  the  country.  The  emigrants  make  a  large 
part  of  the  people,  and  are  from  every  nation  of  the 
"  babbling  earth : "  of  these,  four  millions  at  least  are 
under  the  training  and  ecclesiastical  dominion  of  Eo- 
manism,  with  its  ignorance,  superstition,  and  idolatry. 
Another  large  class  are  professedly  free-thinkers  and 
infidels,  fromTljrermany  and  other  Continental  States. 
There  are  many  Jews  scattered  throughout  the  principal 
cities  and  towns.  The  tide  is  already  setting  in  on  the 
Pacific  coast;  and  probably  before  many  years  there  will 
be  found  there  large  numbers  from  China,  Japan,  and 
even  from  the  Polynesian  Islands,  followers  of  Confu- 
cius and  other  heathens.  In  a  word,  almost  the  entire 
Foreign- American  element  of  the  nation  is  anti-Chris- 
tian, or  at  least  anti-Protestant. 

Turnino;  from  the  emif?rant  to  the  Native-American 
population,  as  it  is  and  as  it  promises  to  be  in  respect  to 
their  religious  state,  the  Christian  philanthropist  and 
statesman  has  additional  cause  for  solicitude.  These 
number  not  less  than  twenty-five  millions,  with  a  cer- 
tainty that  by  the  close  of  this  century  they  will  have 
increased  two  or  three  fold.  These,  as  a  whole,  are  not 
so  demoralized  in  life,  nor  so  difficult  to  be  brought 


566  AMERICAN  METHODISM. 

under  the  influence  of  a  pure  Christianity,  as  the  foreign 
element ;  but  their  characteristics  are  such  as  to  create 
anxiety  respecting  the  means  that  should  be  used  to 
make  them  Christians,  and  prepare  them  to  contribute 
to  the  permanent  prosperity  of  the  country.  The  most 
of  this  major  part  of  the  inhabitants  of  the  United 
States  are  nominally  Protestants,  but  not  more  than 
one-fifth  of  them  are  professed  Christians.  Half  of  the 
remaining  four-fifths  are  yonng  persons  in  the  formative 
period  of  life,  whose  maturity  will  depend  on  the  reli- 
gious training  they  receive,  whether  it  shall  be  godly 
or  wicked.  Probably  not  less  than  five  millions  of  these 
native-born  citizens,  with  nominal  affinities  for  Protest- 
antism, rarely  or  never  attend  public  worship,  and  are 
only  remotely  affected  by  religious  instruction,  a  large 
part  of  them  living  in  practical  wickedness,  and  with 
"no  fear  of  God  before  their  eyes."  These  various 
classes  are  to  increase  or  diminish  in  number,  and  ac- 
cording to  their  character  will  be  saved  or  lost,  will 
give  strength  or  weakness  to  the  state,  and  will  become 
a  correspondingly  controlHng  power  for  good  or  evil, 
as  the  rapidly-swelling  tide  of  population  is  increased, 
and  as  the  evangelical  power  of  Christianity  shall  be 
found  adequate  or  insufficient  to  save  them. 

Never  since  the  first  landing  of  emigrants  on  Ameri- 
can shores  has  there  been  a  period  in  American  history 
more  momentous  in  its  grand  issues  than  the  present; 
never  a  question  for  Protestantism  more  grave  and  im- 
portant than  it  is  now  called  upon  to  decide,  —  whether 
it  has  a  vital  force  sufficient  to  meet  the  emergency  that 
is  upon  it ;  whether  it  can  increase  its  saving  and  con- 
serving power,  correspondingly  at  least,  with  the  increas- 
ing population,  and  with  the  peculiar  wants  and  charac- 


AMERICAN  METHODISM.  567 

teristics  of  the  growing  nation.  The  problem  is  to  be 
solved,  whether  a  free  government  can  be  prosperous 
and  permanent,  whatever  may  be  the  greatness  of  its 
territory,  or  the  rapidity  of  its  growth.  Protestantism 
is  also  put  on  trial,  and  is  to  show  its  capacity,  its  vigor, 
and  its  expansiveness,  and  how  flxr  it  can  evangelize  men 
who  have  every  variety  of  religion  or  irreligion,  —  in  a 
word,  to  prove  whether  it  has  inherent  power  to  pre- 
pare men  to  be  the  best  citizens  and  the  best  Christians. 
Methodism  has  to  take  a  conspicuous  part  in  deciding 
this  interesting  question.  As  the  largest  Protestant  sect 
of  the  country,  and  the  only  one  that  has  increased  in 
numbers  with  a  greater  ratio  than  the  increase  of  pop- 
ulation, and  the  only  one,  too,  that  has  diffused  itself  cor- 
respondingly with  the  expanding  settlements  of  the 
nation,  it  ought  to  take  the  lead,  and  to  direct  the 
future  efforts  of  the  denominations  of  the  land,  in 
moulding  and  conserving  the  religious  character  of  the 
American  people.  It  has  an  honorable  record  in  the 
past :  its  future  should  be  no  less  honorable.  At  the 
close  of  its  centenary  year,  it  ought  to  gird  itself  anew 
with  divine  strength ;  and,  in  close  alliance  with  the  other 
evangelical  churches  of  the  country,  it  ought  to  en- 
gage with  increased  zeal  to  bring  the  constraining  pow- 
er of  the  gospel  to  every  heart ;  it  ought  to  prepare  to 
meet  all  .the  subjects  of  every  nationality  who  adopt  our 
country  as  their  home,  and  educate  them  in  the  truths 
of  a  pure  religion,  convert  them,  and,  by  the  power  of 
the  cross,  make  them  a  people  homogeneous  in  spirit,  and 
godly  in  their  lives.  It  ought  to  be  the  great  religious 
educator  of  the  young  ;  and  by  its  incessant  and  power- 
ful revivals,  sweeping  the  country  from  its  centre  to  its 
extremes,  and  conquering   all   opposing  influences,   it 


668  AMERICAN  METHODISM. 

ought  to  gather  to  the  knowledge  of  the  truth  as  it  is 
in  Jesus  the  thousands  and  milUons  who  now  are,  or 
shall  be,  found  ignorant  of  an  experimental  and  vital 
religion.  If  it  fails  to  do  this,  it  will  disappoint  the  ex- 
pectations justly  raised  from  its  past  history,  and  the 
glory  of  the  achievement  will  be  given  to  others. 

What  are  the  capabilities  and  resources  of  Methodism 
to  do  the  Avork  that  we  have  assigned  it  ?  If  any  one 
of  the  five  persons  present  when  Philip  Embury  preached 
his  first  sermon  in  the  httle  room  in  Barrack  Street,  New 
York,  had  said,  under  the  spirit  of  prophecy,  "  This  is 
the  germ  that  is  to  grow,  and  spread  out  its  branches, 
and  in  an  hundred  years  cover  a  nation  that  shall  oc- 
cupy a  continent,"  he  would  have  been  to  those  who 
heard  him  as  "  one  that  dreamed."  If,  less  than  twenty 
years  later,  another  had  predicted  that  a  company  of 
sixty  itinerants,  Avho  were  assembled  in  Lovely-Lane 
Chapel,  Baltimore,  and  organized  an  ecclesiastical  sys- 
tem under  the  seemingly  pretentious  name  of  "The 
Methodist-Episcopal  Church  of  the  United  States,"  were 
laying  successfully  the  foundations  of  a  great  structure, 
in  which  would  be  gathered  in  this  year  of  grace,  1867, 
more  than  a  million  members,  and  that  these  sixty  min- 
isters were  to  be  represented  by  three  hundred  times 
their  number,  his  predictions,  though  not  quite  so  im- 
probable as  the  former  one,  would  contain  so  much  of 
the  marvellous  that  none  would  have  credited  them.  But 
he  that  to-day  declares  that  Methodism  is  to  be  the  fu- 
ture controlling  religious  power  of  this  nation,  and  that 
it  will  be  multiplied  in  its  numbers,  and  increased  in  its 
influence,  so  that  upon  it  will  devolve  a  large  responsi- 
bility in  determining  what  shall  be  the  religious  charac- 


AMERICAN  METHODISM.  569 

ter  of  the  American  people,  would  only  be  stating 
prospective  facts,  the  truth  of  which  might  be  presumed 
by  every  principle  of  reasoning  from  a  known  cause  to 
a  legitimate  result.  The  resources  and  present  position 
of  Methodism  warrant  such  a  declaration.  We  say  this 
on  the  assumption  that  the  future  of  Methodism  shall 
correspond  with  its  success  in  the  past. 

Let  us  take  some  elevated  stand-point  from  which  to 
see  the  present  resources  of  Methodism,  especially  as 
they  are  adapted  to  affect  the  future  religious  state  of 
this  country. 

First  we  notice  its  numerical  strength.  Numbers 
alone  are  not  sufficient  to  assure  us  of  their  power  in  a 
given  work ;  but,  when  they  represent  intelligence  and 
moral  excellence,  they  are  important  data  to  determine 
the  efficiency  of  their  representatives.  With  this  view, 
the  Methodist  people  are  to  be  regarded  as  not  inferior 
to  any  other  class.  They  represent  industry,  sobriety, 
intelligence,  the  love  of  order,  and  purity  of  life  ;  they 
are  among  those  who  have  the  most  influence  in  making 
the  laws,  preserving  the  morality,  and  advancing  the 
prosperity  of  the  nation.  With  such  a  character,  two 
millions  of  Methodists,  increasing  with  a  larger  ratio 
every  succeeding  year,  and  educated  and  led  by  thirty 
thousand  itinerant  and  local  preachers,  must  have  a  con- 
trolling agency  in  deciding  the  future  of  this  great  re- 
public. With  such  a  great  army,  united  and  rightly 
directed,  with  all  the  moral  appliances  that  it  has  at  its 
command,  how  strong  must  be  its  efforts  to  overcome 
all  attempts  to  subvert  the  institutions  of  Christianity ! 
how  vigorous  its  movements  to  promote  the  interests  of 
pure  religion  ! 

The  efficiency  of  this  large  number  of  Methodists 

72 


670  AMERICAN  METHODISM. 

must  be  reckoned  from  the  fact  that  they  are  widely 
distributed  throughout  the  whole  nation.  All  other 
religious  denominations  are  comparatively  provincial: 
they  have  pre-eminence  or  strength  only  in  some  par- 
ticular sections  of  the  country.  Methodism  is  universal : 
it  reaches,  in  its  general  distribution,  from  the  great 
lakes  of  the  North  to  the  tropical  gulf,  from  the  Atlan- 
tic to  the  Pacific.  It  is  metropolitan  and  rural.  It  has 
its  ecclesiastical  organizations  in  every  manufacturing 
town,  and  in  every  settlement  of  the  new  Territories. 
A  Methodist  cannot  remove  from  one  part  of  the  coun- 
try, however  remote,  to  any  other  part,  but  he  finds 
there  those  of  the  same  faith,  actuated  by  the  same 
spirit,  and  engaging  in  the  same  kind  of  worship.  His 
certificate  of  membership,  like  the  note  of  a  national 
bank,  is  everywhere  received  without  doubt,  and  for  its 
full  face. 

Another  feature  of  Methodism  which  imparts  to  this 
wide  diffusion  greater  power  in  doing  good,  or  in  resist- 
ing evil,  is  the  harmony  and  unity  of  its  efficient  govern- 
ment. Any  part  of  it  is  available  as  an  auxiliary  and 
help  to  any  other  part,  where  necessity  may  require 
it.  The  talents,  wealth,  and  sympathies  of  the  whole 
church  may  be  employed  wherever  they  are  most  needed. 
The  system  of  Methodism  is  so  far  centralized  in  its  ex- 
ecutive control,  that  it  can  be  readily  employed  for  the 
work  of  dissemination.  If  required,  as  it  is  in  its  home- 
mission  scheme,  it  can  give  aid  and  strength  to  a  thou- 
sand feeble  churches  scattered  over  the  country ;  or  it 
can  establish  a  new  Conference,  with  its  missionary  itin- 
erants, in  New  Mexico  or  Utah.  It  can  direct  its  energies 
to  supply  the  emergent  demands  of  the  freedmen  of  the 
South,  or  it  can  devote  its  labors  successfully  and  specif- 


AMERICAN  METHODISM.  571 

ically  to  the  German  or  Scandinavian  portion  of  the 
population.  Like  the  various  divisions  of  an  army, 
similarly  disciplined  and  equipped,  all  Methodism  is 
prepared  to  engage  in  its  evangelical  work  in  any 
section  of  the  nation  wherever  its  service  is  most 
needed.  Its  systematic,  comprehensive,  and  well-ordered 
economy  is  one  of  its  resources  for  directing  the  future 
religious  destiny  of  the  people. 

Methodism  is  strong  in  its  many  auxiliary  or  collateral 
institutions  :  it  had  none  of  these  at  the  beginning  of  the 
present  century.  Perhaps  the  most  influential  of  these 
is  its  extensive  system  of  education.  It  is  often  said, 
and  truly,  that  those  "  who  educate  the  young  are  the 
real  governors  of  a  nation."  Methodism  has  been  awake 
to  this  fact,  and  is  now  in  advance  of  all  other  religious 
denominations  in  its  educational  institutions.  It  is  mul- 
tiplying these  at  a  rapid  rate.  Its  seminaries  are  distrib- 
uted through  all  its  Conferences.  Its  colleges  have 
increased  so  fast  that  many  of  its  friends  have  feared 
that  they  would  be  too  numerous  to  secure  sufficient 
support.  It  has,  for  direct  religious  instruction,  at  least 
one  Sunday-school  for  every  church.  Its  systematic 
plan  for  the  education  of  its  ministry  applies  to  every 
candidate  for  sacred  orders.  In  fact,  Methodism  is  pn?- 
pared  to  educate  every  one  that  may  be  reached  by  its 
extensive  institutions  in  all  parts  of  the  country.  It  is 
also  indirectly  teaching  the  American  mind  by  the  dif- 
fusion of  a  healthy  literature,  by  gathering  the  masses  to 
hear  the  Word  at  its  annual  camp-meetings,  and  by  the 
multiplication  of  its  churches  in  every  part  of  the  land. 

The  power  of  Methodism  is  great  from  its  wealth. 
Once  the  Methodists  were  poor ;  but  few  of  them  were 
possessed  of  riches.     There  are  many  such  still  among 


572  AMERICAN  METHODISM. 

them.  And  it  should  never  cease  to  be  the  glory  of 
Methodism,  that  it  is  fiiithful  in  preaching  the  gospel 
to  the  poor.  But  its  religion  has  taught  industry  and 
economy,  and  has  given  wealth  to  many  who  were  in- 
digent. It  will  continue  to  do  this.  There  is  now  no 
class,  religious  or  irreligious,  with  more  aggregate  wealth 
than  Methodists ;  and  this  gives  them,  as  it  is  consecrat- 
ed to  Christ,  and  employed  with  a  liberal  hand,  immense 
means  for  the  spread  of  true  religion.  Methodists  have 
shown  that  they  understood  the  divine  will  in  giving 
them  riches,  and  the  enlargement  of  their  liberality  has 
hitherto  been  proportionate  to  the  increase  of  their 
wealth.  With  the  means  they  now  possess,  and  the 
prospect  of  its  accumulation,  Methodism  has,  and  will 
have,  all  the  fina^ncial  strength  it  requires  to  sustain  its 
agencies  to  improve  the  religious  character  of  the  na- 
tion. 

There  is,  however,  no  cause  for  solicitude  respecting 
the  future  of  Methodism  from  any  want  of  resources. 
If  when  its  numbers  were  few,  and  it  was  feeble  in 
influence  and  wealth,  —  when  it  was  persecuted  and 
opposed,  —  it  grew  and  became  strong,  and  made  the 
impress  of  its  spirit  and  its  labors  on  the  mind  and  insti- 
tutions of  the  nation  ;  if  then  it  gave  tone  and  quality 
to  the  religion  of  these  States,  and  increased  in  numbers 
faster  than  the  population,  how  much  more  may  it  do 
now  that  "  the  small  one  has  become  a  strong  nation," 
with  wealth  and  universal  diffusion,  with  organized 
co-operating  institutions,  and  with  the  favor  and  confi- 
dence of  the  people  ?  Yet,  Avith  all  these  resources, 
Methodism  may  disappoint  the  expectations  created  by 
its  history,  and  may  fail  to  fulfil  what  is  its  apparent 
destiny.    There  are,  besides  its  external  agencies,  condi- 


AMERICAN  METHODISM.  573 

tions  that  are  essential  to  its  future  success,  —  conditions 
that  must  be  met,  that  it  may  prove  sufficient  for  the 
demands  that  will  be  made  upon  it. 

IIoiD  is  Methodism  to  meet  its  responsihilities  for  the 
future  f  The  resources  of  the  church  are  such  as  to 
make  these  responsibilities  great ;  but  the  means  of  do- 
ing does  not  make  it  certain  that  the  work  will  be  done. 
Great  numbers  and  past  success  have  their  temptations 
as  well  as  their  inspirations.  Wealth,  learning,  social 
influence,  and  reputation  have  their  perils  as  well  as 
their  power ;  and  Methodism  must  see  to  it  that  it  fail 
not  by  the  seductive  influences  that  sometimes  attach 
to  means,  and  especially  that  it  cultivate  those  quali- 
ties that  will  make  its  apparent  resources  real  agencies 
of  power.  Some  things  are  fundamental  for  its  future 
success,  and  they  are  chiefly  those  that  have  given  it 
success  in  the  past.     These  are,  first,  — 

THE  DIVINE  PRESENCE  AND   HELP. 

Its  growth  and  efficiency  in  the  past  has  come  from 
this.  Referring  to  what  has  been  done  for  it  or  by  it, 
Methodism  may  say,  "  What  hath  God  wrought ! "  The 
divine  interposition  and  assistance  have  been  manifested 
in  every  phase  of  its  history.  Upon  this  it  must  rely 
for  success  in  the  future.  Yet  the  history  of  every  re- 
ligious sect  of  the  past  is  full  of  warning  against  the 
danger  of  self-reliance,  of  the  liability  to  fail  to  trust  in 
God  when  visible  means  of  human  power  increase.  And 
Methodism  will  not  be  an  exception  in  history  if  it  for- 
get the  arm  that  hath  hitherto  been  its  strength.  The 
work  it  has  to  do  will  be  altogether  too  great  and  diffi- 
cult for  it,  except  the  power  of  God  attend  and  direct 


574  AMERICAN  METHODISM. 

its  Avorkmen.  AVhatever  it  may  hope  to  be  or  to  do,  it 
may  well  say,  "  If  thy  presence  go  not  with  us,  take  us 
not  up  hence."     Next,  — 

METHODISM  MUST  CONTmUE  TO   CULTIVATE  A  VITAL  RELIGION  IN 
ALL   ITS  MEMBERS. 

With  this  vital  or  experimental  religion  it  originated  : 
this  has  characterized  its  progress,  and  from  this  it  has 
derived  its  peculiar  success.  The  first  question  proposed 
to  every  one  who  desired  to  become  a  Methodist  was, 
"  Do  you  know  Christ  as  your  Saviour  ? "  In  this  expe- 
rience he  found  the  source  of  his  hope  and  confidence. 
This  vital  religion  has  been  the  strength  and  unity  of 
the  entire  system  of  Methodism.  This  it  must  teach 
and  know  if  it  continues  to  lead  in  the  work  of  evan- 
gelization. Nothing  can  be  substituted  for  it.  Reliance 
on  an  orthodox  faith,  or  in  the  sincerity  of  a  profession 
of  the  Christian  name,  or  in  liberality  or  zeal  in  God's 
service,  without  the  love  of  God  shed  abroad  in  the 
heart, will  prove  but  "sounding  brass  or  a  tinkling  cym- 
bal." How  weak  and  hollow  would  Methodism  be  with- 
out vital  godliness  !  Its  class-meetings  would  become  a 
lifeless  and  reluctant  service ;  its  prayer-meetings  and 
love-feasts  no  better  than  dead  forms,  without  a  soul  for 
its  members,  and  without  saving  influence  on  others ;  its 
preaching  would  be  cold  and  unaffecting  disquisitions, 
and  every  effort  nominally  made  by  the  church  to  save 
men  would  be  wanting  in  zeal  and  in  power.  But  if 
the  church  retains  its  historic  position,  and  preserves  a 
sound  religious  experience,  and  all  its  members  are  qual- 
ified to  commend  the  excellence  of  Christianity  from  a 
conscious  knowledge  of  its  saving  excellence,  there  will 


AMERICAN  METHODISM.  575 

be  found  nothing  that  can  successfully  resist  the  move- 
ments of  Methodism  to  spread  scriptural  holiness  in  the 
world.  It  could  well  afford  to  surrender  all  its  appar- 
ent means,  and  give  up  wealth  and  great  numbers  and 
intellectual  culture,  if  the  sacrifice  of  these  were  the 
cost  of  retaining  the  vigor  of  its  religious  experience. 
Indeed,  so  long  as  the  church  retains  this  vital  power, 
experimentally  as  well  as  theoretically,  it  will  be  quite 
sure  to  retain  all  else  that  is  good  in  its  system  and  re- 
sources, and  to  possess  an  inherent  energy  that  will  make 
it  irresistible  in  saving  souls. 

Another  condition  which  will  determine  whether 
Methodism  will  meet  its  future  responsibilities  is  that 

IT  PRESERVES  ITS  EVANGELICAL   SPIRIT. 

We  have  said  before  that  this  spirit  has  been  a  cause 
for  its  past  success.  But  the  retention  of  this  spirit  is 
not  certain  because  Methodism  has  become  a  great  ec- 
clesiastical establishment,  nor  because  it  makes  formal 
efforts  to  bring  proselytes  to  its  communion.  The  Phar- 
isees of  old  "  compassed  sea  and  land  to  make  one  pros- 
elyte/' but  did  not  thereby  save  him.  Nominal  churches 
in  every  age  have  been  industrious  to  lead  men  into 
their  folds,  without  the  evangelical  spirit  that  sought  to 
make  them  holy.  The  great  idea  of  Methodism  has 
been  to  seek  and  save  the  lost ;  to  go  to  them  unsought, 
and  induce  them  to  embrace  Christ  as  their  Saviour.  It 
was  not  to  disciple  them  to  a  creed,  or  to  make  them 
Methodists  in  name,  but  to  persuade  them  to  become 
personal  participants  of  the  divine  love.  In  this  work 
they  did  not  fail.  It  will  be  by  following  this  line  of 
evangelical  effort;  by  entering   every  open  door,  and 


576  AMERICAN  METHODISM. 

saying  to  all,  ''  Come,  taste,  and  see  that  the  Lord  is 
good ; "  by  telling  men  that  they  are  sinners,  lost  with- 
out the  atonement ;  that  Christ  died  for  them  all ;  that 
repentance  for  sin  is  required  of  every  one ;  tliat  by 
faith  they  may  be  justified,  and  know  their  acceptance 
by  the  Spirit's  testimony  ;  and  that  their  experience  may 
be  crowned  by  a  perfect  love  that  casteth  out  fear ;  that 
Methodism  is  to  be  hereafter,  as  it  has  been  heretofore, 
the  great  evangelizing  agency  of  the  land. 

Another  element  of  power  in  future  Methodism  must 
be  found  in 

ITS    BROTHERLY    SPIRIT. 

To  this  we  have  also  before  referred  as  a  distinguish- 
ing peculiarity  of  the  sect,  and  a  cause  for  its  success. 
There  is  probably  no  more  seductive  or  fotal  temptation 
that  can  assail  a  church,  strong  in  its  numbers  and 
wealth,  than  that  which  would  lead  it  to  attempt  to  do 
an  evangelical  work,  as  a  patron,  or  by  proxy,  than  in 
seeking  to  save  men  in  classes,  than  in  offering  to  the 
poor  a  caste  religion  apart  from  the  rich.  Nothing  is  at 
this  day  so  greatly  imperilling  the  influence  of  Protest- 
antism in  this  country,  especially  in  towns  and  cities, 
as  the  introduction  of  a  feeling  of  caste  in  the  worship 
of  God.  In  olden  times,  Methodism  said,  "  God  hath 
made  of  one  blood  all  nations,"  and  Christ  died  for  all, 
and  grace  is  free  for  all,  and  heaven  is  open  to  all,  and  the 
church  invites  all,  rich  and  poor,  without  distinction,  to 
meet  together.  This  brotherly  spirit  reached  down  its 
hand,  and  lifted  up  every  one  below  to  a  common  plane 
of  religious  privilege.  It  had  no  uppermost  or  exclu- 
sive seats  in  its  synagogues  for  the  rich  or  for  the  poor : 
in  the  quaint  language  of  an  old  Christian,  it  said, "  Come 


AMERICAN  METHODISM.  577 

early,  sit  where  you  please ;  come  late,  sit  where  you 
can."  "If  sin  or  poverty  has  given  you  a  lower  place, 
come  up  and  sit  with  us  in  heavenly  places."  By  the 
cultivation  of  this  spirit,  Methodism  is  to  be  the  Saviour 
of  the  masses.  But  if  it  yields  to  the  temptation,  and 
follows  in  the  practice  now  becoming  so  common,  and, 
by  its  costly  churches  and  expensive  pews,  virtually 
excludes  the  poor  from  the  house  of  God  by  making  it 
impracticable  or  unpleasant  for  them  to  come  there,  and 
endeavors  to  save  the  ungodly  by  any  system  of  cold 
patronage,  and  not  by  a  brotherly,  fraternal  spirit,  the 
apparently  evangelical  work  of  Methodism  will  prove  a 
failure.  But  if,  on  the  other  hand,  following  the  exam- 
ple of  its  founder  and  of  the  fathers,  Methodists  open 
their  hearts  and  churches,  and  identify  themselves  in 
sympathy  and  affection  with  the  condition  of  the  mean 
as  well  as  of  the  great,  and  say,  "  Come  all,  and  let  us 
worship  God  together,"  there  is  no  power  that  can  resist 
the  attraction  of  this  invitation,  or  hinder  them  from 
being  instruments  in  the  salvation  of  the  people. 

Methodism  will  succeed  in  the  future  as  it  is  faithful 

IN    CONSERVING   THE   RELIGIOUS   LIFE    OF   ITS    MEMBERS. 

John  Wesley  gathered  his  converts  into  classes  and 
societies  that  they  might  be  assisted  in  their  attempts  to 
live  godly,  and  that  they  might  be  recovered  from  any 
departure  from  the  path  of  holiness.  This  policy  of 
helping  and  protecting  its  members  has  been  a  marked 
feature  of  Methodism,  and  has  contributed  to  preserve 
its  integrity  and  insure  its  prosperity.  It  must  be  re- 
tained with  scrupulous  care  in  the  future.  Nothing 
should  be  allowed  to  prevent  a  faithful  supervision  of 


578  AMERICAN  METHODISM. 

the  religious  life  of  every  member  of  the  church.  Yet 
there  is  danger  that  this  supervision  may  be  neglected. 
It  will  be  an  unfortunate  day  for  Methodism,  and  its 
future  usefulness,  when  a  faithful  conservation  of  its 
members  shall  cease,  and,  instead,  the  church  shall  be 
noted  for  a  lax  discipline,  and  for  only  casual  pastoral  care. 
But  if  the  church  shall  maintain  a  vigilant  supervision 
of  all  that  are  brought  within  its  influence,  and  its  chil- 
dren shall  be  watched  over  with  parental  care;  if  every 
member  shall  be  practically  helped  in  his  growth  in 
Christian  experience  by  the  aid  and  counsel  of  godly 
leaders ;  if  those  who  minister  at  its  altars  shall,  like  the 
Great  Shepherd,  know  all  the  sheep  of  the  flock,  and 
give  to  each  his  portion  in  due  season ;  if,  while  Method- 
ism is  acting  the  part  of  a  faithful  missionary  to  the 
nation  in  gathering  multitudes  to  Christ,  it  shall  also 
sedulously  watch  over  the  spiritual  life  of  those  it  has 
gathered,  and  train  them  to  be  holy,  active,  and  useful 
members  of  the  church, — it  will  correspondingly  increase 
its  vital  strength,  and  Methodism  will  be  like  an  army, 
disciplined  and  equipped,  without  supernumeraries  or 
stragglers,  and  prepared  to  overcome  every  thing  that 
opposes  it  in  its  great  work  of  saving  men. 

Methodism  will  meet  its  future  responsibilities  as  it 


PERSONAL   LABOR   IN   ALL   ITS   MEMBERS. 

No  existing  church  organization  is  better  constructed 
to  favor  this  than  the  Methodist  Church.  None  has 
said  more  earnestly  to  all  its  adherents,"  Go  work  to-day 
in  my  vineyard."  The  growth  of  Methodism  is  much  to 
be  attributed  to  its  efiicient  system  of  lay  efforts.  From 
the  instant  that  a  person  united  with  the  church,  he 


AMERICAN  METHODISM.  579 

was  taught  that  he  had  something  to  do,  if  he  would 
prosper  rehgiously;  that  everyone  had  at  least  one  tal- 
ent, and  that  it  should  not  be  hid  in  a  napkin.  A 
shrewd  observer  of  men  has  said,  "  The  Methodist 
Church  has  prospered  because  it  trained  all  its  members 
to  work."  He  comprehended  the  philosophy  of  tho 
case, —  that  whoever  labored  for  an  object  increased  his 
love  for  it,  and  that  he  that  works  for  Christ  will  be  a 
better  Christian  than  the  idler.  Methodism  furnishes 
to  all  its  disciples  some  opportunity  to  labor  through  its 
various  agencies,  and  finds  a  field  for  each,  adapted  to 
his  respective  gifts. 

If  the  missionary  spirit  shall  affect  it ;  if  there  shall 
be  a  corresponding  readiness  to  make  sacrifices  for  the 
spread  of  the  gospel ;  if  liberality  shall  be  shown  pro- 
portioned to  its  wealth,  and  every  Methodist  shall  feel, 
"I  am  in  the  church  to  do  something  for  Christ,"  —  its 
ever  increasing  numbers,  and  the  diversity  of  their  en- 
dowments, will  give  Methodism  success  in  the  future 
commensurate  with  its  great  responsibilities. 

Finally,  if  Methodism  shall  prove  to  be  what  we  have 
said  it  ought,  —  the  leading  religious  agency  in  determin- 
ing the  character  of  the  American  people  ;  if  its  future 
shall  fulfil  our  predictions  concerning  it,  —  it  must  obey 
the  lessons  taught  by  its  past  history,  and  be  a  progres- 
sive church.  It  must  follow  the  counsels  of  practical 
expediency.  True,  it  must  adhere  tenaciously  to  its  great 
evangelical  doctrines.  It  must  insist  that  all  its  mem- 
bers shall  be  the  subjects  of  vital  piety,  with  correspond- 
ing lives.  It  must  honor  and  perpetuate  and  give 
increasing  vigor  to  the  means  that  have  been  wisely 
employed  to  give  it  success ;  but  it  must  remember  that 


580  AMEBIC yiN  METHODISM. 

its  economy  has  been  introduced  by  a  wise  eclecticism, 
that  listened  to  the  voice  of  Providence,  and  adapted 
itself  to  the  various  necessities  that  arose.  So  it  must 
continue  to  do.  Holding  fast  to  what  the  Word  of  God 
has  made  essential  to  a  true  church,  it  must  be  ready  to 
employ  every  means  that  prudence  and  invention  may 
suggest  to  give  it  access  to  the  hearts,  and  to  enable  it  to 
control,  and  savingly  direct,  the  lives  of  the  people.  Some 
changes  will  doubtless  be  introduced  into  the  economy 
of  Methodism,  as  the  peculiar  circumstances  of  the  future 
will  require.  Such  changes  in  the  past  have  not  been 
so  much  sought  for  as  they  have  suggested  themselves, 
and  an  enlightened  policy  and  the  spirit  of  Methodism 
will  be  ready  to  adopt  any  changes  that  may  be  required, 
when  the  advantages  of  change  shall  be  made  plain. 
But  the  future  success  of  Methodism  will  be  best  secured 
as  it  unites  a  healthy  conservatism  with  an  active  pro- 
gressiveness,  as  it  inquires  after  the  old  paths  for  safety, 
and  wisely  employs  every  measure  that  Providence  shall 
dictate  to  increase  its  efi&ciency  and  power  in  saving 
souls. 


CHAPTER    XXVIII. 


CHRONOLOGICAL    AND     STATISTICAL. 


E  propose,  in  this  concluding  chapter,  to 
give  the  reader  a  chronological  and  sta- 
tistical review  of  American  Methodism. 

The  first  Methodist  sermon  preached 
on  the  American  continent  was  by  Philip 
Embury,  an  emigrant  and  local  preacher 
from  Ireland.  He  came  to  this  country 
in  1760.  The  sermon  was  delivered  at 
his  residence  in  Barrack  Street,  now  City 
Hall-Place,  in  New  York,  in  1766,  to  four  persons. 

At  the  same  time,  Embury  organized  the  first  Meth- 
odist class  in  this  country,  and  was  its  first  leader. 

About  the  same  time,  Robert  Strawbridg(},  another 
local  preacher  from  Ireland,  began  preaching  in  Freder- 
ick County,  Maryland. 

The  first  public  building  used  for  Methodist  worship 
was  a  sail-loft,  hired  for  the  purpose,  in  Horse  and  Cart 
Street  (now  William  Street),  New  York.  This  was  soon 
after  Embury  began  preaching  in  the  city. 

About  this  time,  Strawbridge  built  a  log  meeting-house 
on  Pipe  Creek,  Frederick  County,  Maryland,  and 
preached  regularly  to  the  settlers  of  those  regions. 

The  first  Methodist  church  was  built  in  John  Street,. 
New  York,  and  dedicated  by  Embury,  Oct.  30,  1768. 


582  AMERICAN-  METHODISM. 

The  first  missionaries  sent  directly  by  Wesley  to 
America  were  William  Boardman  and  Joseph  Pillmore  : 
they  arrived  in  Philadelphia  in  October,  17G9.  In  Octo- 
ber, 1771,  he  sent  two  others,  Francis  Asbury  and  Rich- 
ard Wright;  and  in  1773  he  sent  two  more,  Thomas 
Rankin  and  Joseph  Shadford. 

Methodism  was  introduced  into  Philadelphia  by 
Captain  Webb,  a  local  preacher,  in  1768.  The  first 
church-edifice  built  in  Baltimore  was  in  1773. 

The  first  Annual  Conference  was  held  in  Philadelphia, 
July  11,  1773.  All  the  members  of  this  Conference 
were  foreigners  except  William  Watters,  who  joined 
this  year,  and  was  the  first  native  Methodist  preacher 
on  the  continent. 

The  JMethodist-Episcopal  Church  in  the  United  States 
was  organized  in  Baltimore,  by  the  advice  of  Mr.  Wesley, 
Dec.  25,  1784,  at  a  Special  Conference  of  all  the  itiner- 
ants, called  for  the  purpose.  Dr.  Thomas  Coke,  who 
had  been  ordained  superintendent  by  Mr.  Wesley,  pre- 
sided. Francis  Asbury,  who  had  been  appointed  an 
associate-superintendent  by  Mr.  Wesley,  was  elected  to 
the  office  by  the  members  of  this  conference,  and  was 
successively  ordained  deacon,  elder,  and  bishop.  Articles 
of  religion,  a  litany  or  church-service,  a  collection  of 
psalms  and  hymns,  and  rules  and  regulations  for  tlie 
government  of  the  new  church,  were  adopted  at  this 
Conference.  The  Conference  lasted  ten  days.  There 
were,  at  this  time,  eighty-three  preachers,  and  about 
fifteen  thousand  members  in  the  church. 

Methodism  was  introduced  into  Charleston,  South 
Carolina,  by  Asbury  and  Lee,  in  1785. 

It  was  introduced  west  of  the  Alleghany  Mountains, 
the  same  year,  by  John  Cooper  and  Samuel  Breese. 


AMERICAN  METHODISM.  583 

Freeborn  Garrettson  and  nine  young  itinerants  intro- 
duced Methodism  into  eastern  and  northern  New  York 
in  1788. 

Jesse  Lee  introduced  Methodism  into  New  England, 
and  formed  the  first  Society  in  Stratford,  Connecticut, 
Sept.  26, 1789.  The  term  of  probation  was  changed  this 
year  from  three  to  six  months. 

The  office  of  presiding  elder  was  introduced  into  the 
minutes  in  1790.  It  had  existed  in  fact,  though  not  so 
named,  since  the  organization  of  the  church. 

The  first  General  Conference  of  the  Methodist-Episco- 
pal Church  was  held  in  Baltimore  Nov.  1,  1792.  Until 
this  time,  all  the  legislation  of  the  church  had  been 
in  Annual  or  District  Conferences,  and  every  important 
measure  required  the  concurrence  of  all  these  Annual 
Conferences  to  make  it  binding  on  the  church. 

Important  laws  were  made  by  this  Conference.  It 
adopted  ritles  for  the  election,  responsibility,  and  duties 
of  bishops.  It  authorized  the  appointment  of  presiding 
elders  by  the  bishops.  It  regulated  how  members  re- 
moving from  one  circuit  to  another  should  be  received 
by  certificate.  This  Conference  established  a  regular 
Quadrennial  General  Conference,  composed  of  all  minis- 
ters in  full  membership.  Provision  was  also  made  for 
the  trial  of  a  preacher  for  immorality,  improper  conduct, 
or  heresy. 

The  next  General  Conference  met  in  Baltimore,  Oct. 
20,  1796.  Rules  were  adopted  at  this  Conference 
creating  a  "  Chartered  Fund,"  for  the  relief  of  super- 
annuated or  worn-out  preachers,  and  for  the  children 
and  widows  of  deceased  preachers;  also  defining  the 
boundaries  of  Annual  Conferences,  and  providing  for 
local  preachers  to  be  licensed  on  the  recommendation 


584  AMERICAN  METHODISM. 

of  a  Quarterly  Conference,  and  for  their  ordination ;  and 
for  a  uniform  deed  of  church-property. 

The  next  General  Conference  met  in  Baltimore,  May 
6,  1800.  Richard  Whatcoat  was  elected  and  ordained 
bishop.  The  Conference  made  it  necessary  that  a 
preacher  should  have  travelled  four  years,  and  be  in 
full  connection,  to  be  a  member  of  the  General  Con- 
ference. It  also  raised  the  preacher's  allowance  from 
sixty-four  dollars  to  eighty  dollars  annually  ;  and  the 
same  amount  was  allowed  to  his  wife  :  it  made  provision 
also  for  his  children. 

The  General  Conference  met  in  Baltimore,  May  7, 
1804.  It  prohibited  the  bishop  from  allowing  a  preach- 
er to  remain  in  one  charge  more  than  two  years.  This 
continued  in  force,  with  exceptions  in  given  cases,  until 
1865.  Provision  was  made  for  the  trial  of  a  bishop  in 
the  interim  of  a  General  Conference.  It  removed  the 
Book  Concern,  that  was  established  at  Philadelphia  in 
1789,  to  New  York. 

The  next  General  Conference  met  in  Baltimore,  May 
6,  1808.  Bishop  Whatcoat  had  died  July  5,  1806,  and 
the  Conference  elected  and  ordained  William  McKen- 
dree  bishop.  The  principal  work  of  this  Conference 
was  an  organic  change  made  in  the  constitution  and 
powers  of  the  General  Conference.  It  adopted  what 
were  called  "  Restrictive  Rules,"  forbidding  the  General 
Conference  to  make  certain  changes  in  the  "  Disci- 
pline;" and  providing  that  henceforth  the  Conference 
should  meet  on  the  1st  of  May  every  fourth  year,  and  be 
composed  of  delegates  elected  by  each  Annual  Confer- 
ence, ^;ro  rata,  according  to  the  number  of  its  members. 

The  General  Conference  met  in  New  York  in  1812. 
It  provided  that  stewards  should  be  nominated  by  the 


AMERICAN  METHODISM.  685 

preacher,  and  elected  by  the  Quarterly  Conference;  it 
also  directed  how  local  deacons  should  be  ordained  eld- 
ers, and  that  each  Annual  Conference  should  provide 
for  the  temporal  relief  of  its  superannuated  preachers. 

The  General  Conference  met  in  Baltimore,  May  1, 
1816.  Bishop  Asbury  had  died  the  31st  of  March  pre- 
ceding. Dr.  Coke,  the  first  bishop  of  the  church,  had 
died  the  3d  of  May,  1814.  The  Conference  elected  and 
ordained  Enoch  George  and  Robert  R.  Roberts  bishops. 
Some  of  the  New-England  churches  had  rented  their 
pews,  and  this  Conference  condemned  the  practice.  It 
also  created  the  office  of  district-stewards,  to  provide 
for  the  temporal  wants  of  the  presiding  elders.  The 
allowance  for  preachers  and  their  wives  was  raised  to 
one  hundred  dollars  each.  This  was  the  first  Confer- 
ence where  a  course  of  study  was  appointed  for  can- 
didates for  the  ministry  :  this  provision  was  only  for 
those  who  were  to  be  received  in  full  membership.  It 
has  been  extended,  both  in  its  range  of  subjects  and  in 
its  application,  and  now  applies  to  local  preachers,  can- 
didates for  orders,  and  to  those  of  each  successive  stage, 
from  those  to  be  admitted  on  trial  to  those  who  are 
to  be  ordained  elders. 

In  1818,  the  Book  Concern  issued  "  The  Methodist 
Magazine,"  the  first  periodical  issued  by  the  church.  It 
has  been  continued,  though  it  has  twice  changed  its 
name,  to  the  present  time. 

The  General  Conference  met  in  Baltimore,  May  1, 
1820.  It  made  no  changes  in  the  rules  of  the  church, 
but  adopted  regulations  of  great  importance  in  refer- 
ence to  some  auxiliary  institutions.  In  1817,  some 
members  of  the  church  had  organized  a  Tract  Society. 
This  Conference  sanctioned  the  organization,  and  adopted 


586  AMERICAN  METHODISM. 

it  for  the  whole  church.  In  1819,  a  Missionary  Society 
was  organized  by  the  Methodist  churches  in  New- York 
City.  This  Conference  also  adopted  this  society,  and 
issued  an  appeal  in  its  behalf  The  Conference,  for  the 
first  time,  recommended  the  Annual  Conferences  to  es- 
tablish seminaries  under  their  patronage  and  control. 
Soon  after  the  organization  of  the  church,  Cokesbury 
College  Avas  built  near  Baltimore.  In  1795,  it  burned 
down ;  and,  from  that  time  until  this  Conference,  no  offi- 
cial action  had  been  taken  to  favor  educational  institu- 
tions under  the  patronage  of  the  church.  Henceforth 
the  subject  of  education  received  the  encouragement  of 
every  General  Conference,  and  seminaries  and  colleges 
have  been  increased  with  great  rapidity. 

This  Conference  also  established  a  Branch  Book  Con- 
cern at  Cincinnati,  Ohio.  A  revised  edition  of  the  Hymn- 
book  was  ordered  published,  and  in  1836  a  supplement 
was  added  to  this.  In  1848  a  new  edition,  as  used  at 
present,  was  printed  by  the  authority  of  the  General 
Conference  of  that  year.  The  Conference  of  1820  au- 
thorized the  publication  of  a  tune-book,  adapted  to  the 
new  Hymn-book.  Several  new  ones  have  been  published 
since  that  time.  The  Methodist-Episcopal  Church  sent 
its  first  delegate.  Rev.  John  Emory,  this  year  to  the 
Wesleyan  Connection. 

The  General  Conference  for  1824  was  held  in  Balti- 
more :  Joshua  Soule  and  EUjah  Hedding  were  elected 
and  ordained  bishops.  Richard  Recce  and  John  Han- 
nah were  present  as  the  first  delegates  sent  to  the 
Methodist-Episcopal  Cliurch  from  the  Wesleyan  Connec- 
tion. Since  then,  with  but  few  exceptions,  delegates 
have  been  appointed  from  each  of  these  churches  as 
representatives  to  the  other  once  in  every  four  years. 


AMERICAN  METHODISM.  587 

The  first  weekly  periodical  published  officially  by  the 
church  —  "The  Christian  Advocate"  —  was  issued  from 
the  Book  Room  in  New  York,  Sept.  9,  1826.  Two 
others  had  been  published,  one  in  Charleston,  S.C, 
and  one  in  Boston,  Mass.,  by  associations,  and  patron- 
ized by  the  church.  The  one  in  Boston  had  quite  an 
extensive  circulation,  and  by  mutual  arrangement  was 
united  with  "  The  Advocate."  It  was,  however,  re-estab- 
lished about  two  years  later,  and  has  continued  to  the 
present  time,  the  principal  religious  weekly  of  the 
church  in  New  England.  There  are  now  nine  official 
and  six  unofficial  weekly  papers  supported  by  the 
church  in  diffiirent  parts  of  the  country. 

In  1827,  the  Sunday-school  Union  of  the  Methodist- 
Episcopal  Church  was  organized.  Owing  to  an  unwise 
union  of  this  society  with  the  Bible  and  Tract  Societies, 
and  to  committing  the  entire  management  of  the  society 
to  the  Book  Concern,  it  did  not  accomplish  the  good 
that  its  friends  had  hoped  it  would.  In  1840,  it  was  re- 
organized by  the  General  Conference,  as  a  distinctive 
Sunday-school  Society.  Since  then  it  has  prospered ; 
and  its  receipts,  though  not  large,  have  been  employed 
chiefly  in  founding  new  schools  or  in  aiding  feeble  one§. 

The  General  Conference  met  at  Pittsburg,  May  I, 
1828.  There  were  no  rules  passed  at  this  Conference 
particularly  changing  the  economy  of  the  church.  For 
several  years  the  ministers  and  members  of  the  church 
in  Canada,  owing  to  the  separate  political  jurisdiction 
of  those  provinces,  had  desired  to  become  a  church,  in- 
dependent of  the  Methodist-Episcopal  Church.  At  this 
Conference,  arrangements  were  mutually  made  to  per- 
fect the  separation,  and  the  Methodists  of  Canada  were 
organized  as  an  independent  church.     They  were  sub- 


588  AMERICAN  METHODISM. 

sequently  divided  into  the  Methodist-Episcopal  Church 
in  Canada,  and  the  Wesleyan  Connection. 

The  General  Conference  met  in  Phihidelphia,  May  1, 
1832.  James  0.  Andrews  and  John  Emory  were 
•ilected  and  ordained  bishops.  Bishop  George  had  died 
Aug.  23,  1828.  The  action  of  this  Conference  had 
respect  chiefly  to  the  missionary  and  educational  work 
'.hat  was  awaking  considerable  interest  in  the  church. 
This  Conference  made  further  provisions  for  each  Annual 
Conference  to  inquire  into  the  necessities  of  the  super- 
annuated preachers  in  its  bounds,  and  to  take  measures 
'.o  raise  the  amount  required  for  their  support.  The 
bishops  were  instructed  not  to  leave  an  effective  man 
iv'ithout  an  appointment. 

The  General  Conference  met  in  Cincinnati,  Ohio,  May 
\,  1836.  The  senior  bishop,  McKendree,  had  died  in  Ten- 
aessee,  March  5, 1835,  Bishop  Emory  had  also  died  Dec. 
16,  1835.  This  Conference  elected  and  ordained  Bev- 
erly Waugh  and  Thomas  A.  Morris  bishops.  They  also 
elected  Wilbur  Fisk,  but  he  declined  the  office.  This 
Conference  required  a  preacher  to  give  a  member,  not 
attending  class,  an  opportunity  to  be  heard  in  his  own 
defence,  before  a  committee.  Hitherto  the  preacher  had 
power  to  exclude  him  for  this  delinquenc}^  It  also  au- 
thorized an  Annual  Conference  to  locate  any  of  its  mem- 
bers wdio  were  "  unacceptable  as  travelling  preachers." 

In  1839,  the  centenary  of  Methodism  was  celebrated 
by  appropriate  religious  services  and  by  large  thank- 
offerings,  by  Methodists  generally.  The  General  Con- 
ference was  held  in  Baltimore,  May  1,  1840.  The  dis- 
ciplinar}^  changes  made  were,  that  the  president  of  an 
Annual  or  Quarterly  Conference  should  decide  questions 
of  law  before  these  bodies,  subject  to  an   appeal   from 


AMERICAN  METHODISM.  589 

the  former  to  the  next  General  Conference,  and  from  the 
latter .  to  the  next  Annual  Conference.  A  rule  was 
adopted,  admitting  ministers  and  members  from  other 
denominations,  without  probation,  on  certain  conditions. 
This  year,  for  the  first  time,  candidates  were  required  to 
give  their  assent  to  the  doctrines  of  the  church  before 
admission  into  full  membership. 

The  General  Conference  was  held  in  New  York,  May 
1,  1844.  Bishop  Roberts  had  died  March  28,  1843. 
Leonidas  L.  Hamline  and  Edmund  S.  Janes  were  elected 
and  ordained  bishops.  Almost  the  entire  session  was 
occupied  with  deliberations  respecting  slavery,  especially 
in  regard  to  the  admissibility  of  a  bishop  to  retain  his 
office,  if  a  slave-holder.  The  result  of  these  delibera- 
tions was,  that  provision  was  made  for  the  organization 
of  a  new  church  South,  if  it  should  be  found  necessary. 

The  General  Conference  of  1848  was  held  at  Pitts- 
burg. It  decided,  that,  when  a  member  of  an  Annual 
Conference  located,  he  was  entitled  to  a  certificate  of 
the  fact,  and  was  amenable  to  the  Quarterly  Confer- 
ence where  he  should  reside.  Also  that  a  member  of 
the  church,  removing  from  one  place  to  another,  was 
entitled  to  a  certificate  of  his  membership. 

The  General  Conference  for  1852  was  held  in  Boston. 
Bishop  Hedding  had  died  the  9th  of  April,  1852.  The 
resignation  of  Bishop  Hamline,  tendered  to  this  Confer- 
ence on  account  of  his  ill  health,  was  accepted.  Levi 
Scott,  Matthew  Simpson,  Osmon  C.  Baker,  and  Edward 
R.  Ames  were  elected  bishops.  This  Conference  revived 
the  Tract  Society  of  the  church.  It  ordered  the  publi- 
cation of  "The  National  Magazine,"  a  monthly  periodical, 
at  New  York.  It  was  published  for  eight  years,  and 
then  discontinued. 


590  AMERICAN  METHODISM. 

The  General  Conference  for  1856  was  held  at  Indian- 
apolis, Ind.  The  ratio  of  delegates  was  changed  from 
one  in  thirty  to  one  in  forty-five  members  of  an  Annual 
Conference.  The  Conference  authorized  the  election 
and  ordination  of  a  bishop  for  the  Liberia  Mission  Con- 
ference. It  also  adopted  more  specific  rules  for  the 
baptism  and  training  of  young  children. 

Since  the  last  General  Conference,  the  civil  courts 
had  decided  that  the  "  Methodist  Episcopal  Church 
South,"  was  entitled  to  a  i^^o  rata  proportion  of  the 
property  of  the  Book  Concern. 

The  General  Conference  for  1860  Avas  held  at  Buffalo. 
Bishop  Waugh  had  died  Feb.  9, 1858.  This  Conference 
referred  the  question  of  lay  delegation  in  the  Annual 
Conferences  to  a  popular  vote  of  the  members  of  the 
church  and  to  the  preachers  of  each  Annual  Conference. 

The  Conference  decided  that  it  was  the  duty  of  a 
presiding  elder  to  renew  the  license  of  a  local  preacher 
after  a  Quarterly  Conference  had  ordered  it.  Rev. 
Francis  Burns,  having  been  elected  by  the  Liberia  An- 
nual Conference,  was  ordained  to  the  office  of  mission- 
ary bishop.  More  systematic  efforts  were  adopted  at 
this  Conference  to  obtain  the  statistics,  and  advance  the 
interests  of  all  the  educational  institutions  under  the 
patronage  of  the  Methodist-Episcopal  Church. 

The  General  Conference  of  1864  was  held  at  Phila- 
delphia. Edward  Thomson,  Davis  W.  Clark,  and  Calvin 
Kingsley  were  elected  and  ordained  bishops.  The 
Conference  organized  a  church-extension  society.  It 
also  elected  a  board  of  trustees  to  hold  in  trust  all  prop- 
erty bequeathed  or  donated  to  the  church,  not  specified 
for  an}^  particular  object.  The  time  that  a  preacher 
might  remain  on  the  same  circuit  was  extended  from 


AMERICAN  METHODISM.  691 

two  to  three  years.  The  Conference  changed  the 
rule  on  slavery,  virtually  prohibiting  any  member  of 
the  church  from  buying,  selling,  or  holding  slaves. 

The  bishops  reported  that  the  question  of  lay  dele- 
gation had  been  submitted  to  the  ministers  and  mem- 
bers of  the  church  respectively,  with  the  following  re- 
sults: Ministers,  in  favor  of  it,  1,338  ;  against  it,  3,069. 
Members,  in  favor  of  it,  28,884 ;  against  it,  47,885. 
The  Conference  resolved  that  it  was  ready  to  admit 
laymen  into  the  chief  councils  of  the  church  when- 
ever the  church  shall  indicate  its  desire  for  it. 

The  Home  Mission  work  among  the  German-Ameri- 
can population  having  become  so  extensive,  and  the 
preachers  to  this  class  being  mostly  those  who  speak 
exclusively  the  German  Language,  the  Conference  or- 
ganized four  Annual  Conferences  for  the  German  work. 
It  also  ordered  a  German  hymn-book  to  be  published. 
Trustees  of  churches  were  made  members  of  the  Quar- 
terly Conference, 
re 


592  AMERICAN  METHODISM. 


GENERAL   STATISTICS   OF   THE   M.  E.   CHURCH. 

The  following  general  statistics  of  the  Methodist- 
Episcopal  Church  are  taken  from  the  Annual  Minutes 
for  1866:  — 

Members 871,113 

Probationers   161,071 

Preachers 7,576 

Supernumeraries 408 

Superannuated 881 

Local  Preachers 8,602 

Churches 10,462 

Probable  value  of  Churches $29,594,604 

Parsonages    3,114 

Probable  value  of  Parsonages $4,420,958 

Denevolent  Contributions. 

For  Conference  Claimants $107,892.39 

«    Missionary  Society 671,090.66 

«     Tract  Society 23,349.36 

«    American  Bible  Society 107,238.54 

"     Sunday-school  Union 19,8^0.89 

Sunday  Schools. 

Number  of  Schools 14,045 

Officers  and  Teachers 162,191 

Scholars 980,622 

Volumes  in  Libraries 2,644,291 

Institutions  of  Learning. 

Universities  and  Colleges  25 

Seminaries  and  Female  Colleges 77 


